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THE

SACRED BOOKS OF THE HINDUS

Translated by various Sanskrit Scholars

BDITBD BT

MAJOR B. D. BASU, l.M.S.

VOL. XVII.-PART I.

PUBUBHBD BY

THE OFBlOa BHUVAMBSWARi A8RAMA, BAHADUROAW,

Biiababab

Primtbd by Apurva Krishna Boss, at thb Indian Prbss,

1916

THB

MATSYA PURANAM

TRANSLATED BT

A TALOQDAR OF OUDH.

POBUBHBD BT

SDDHiNORA NATHA VABV

iaSM THE pA^i^i ofbick, bhuyanbswarI Asrama, bahAdtjroanj,

auababa&

PRtNTBD BY ApURVA KRISHNA BoSB, AT THB INDIAN PrBSS,

1916

IKo Ifhe Ifon’ble ^ir famed fcorgie jfEedton^

K.C.S.I.. LL.D., V.Dm

LIEUTENANT^OVERNOR OF THE UNITED PROVINCES OF
AGRA AND OUDH.

IS RESPECTFULLY DEDICATED THIS TRANSLATION OF THE SACRED MATSYA PURANAM
^ WITH HIS HONOUR'S KIND PERMISSION

AS A TOKEN OF THE TRANSLATOR’S SINCERE ADMIRATION OF HIS HONOUR
WHO BY HIS UNRIVALLED SYMPATHY
FOR THE PEOPLE OF THESE PROVINCES
WHOM PROVIDENCE HAS CALLED HIM TO RULE
HAS ACQUIRED THEIR EVERLASTING GRATITUDE AND AFFECTION
AND WHOSE BENEFICIAL ADMINISTRATION
THEY WILL ALWAYS COMMEMORATE
BY THE FOLLOWING SONG

^ 5mr

FOREWORD.

Modem Sanskrit scholars have not bestowed that amount of
attention on the study of the Purft^as which they have done on that of
the Vedas. This neglect of the study of the Pur&gAs proceeds from
more causes than one. Everyone of the Pur&nas is a real Enepelopedta
Irdiea and so a very comprehensive knowledge of the whole range of
Sanskrit literature is necessary to understand them. There are very
few scholars who possess such a knowledge.

The present translation of the Matsya Purina has been done by an
esteemed Talukddr of Oudh— well known ior his scholarly attainments in
Sanskrit and English.

The introduction has been written by Pandit Lalit Mohan Kar, who
obtained, the diploma of KdmjaJtirtha from the Sanskrit College, the
degree of M. A. in Sanskrit and Pali from the University of Calcutta and
is professor of Sanskrit in tlie Ripon College.

Most of the appendices are from the pen of my brother, Rai Baha-
dur drlfe Chandra VidyArnava, whose profound knowledge of Sanskrit has
enabled him to rightly interpret many difficult passages in this Pur&na.
It is hoped that the notes and appendices may be of use fo scholars
interested in the study of the Pur&nas. ,

The greater part of the present volume is taken up with a descrip-
tion of Vratas or fasts, followed by feasts and gifts to the BrAhmapas.
They are of interest only to the Hindu public. To the non-Hindus they
are of very slight importance.

According to its own statement in Chapter 53, this Purina is 16th,
in the order of precedence. This is according to the northern rescension,
where the Brahma Purina stands first. ^According to the southern rescen-
sion, the Matsya Purina heads the list, showing thereby that this is por
esceellence the Purina of the southern people. It probably owes its origin
to the.|outh.

To complete the dynastic records of the kings of the Kali age, the
matter has been somewhat anticipated, and Chaptei's 271, 272 and 273
have been inserted in this volume. This part is complete in itself, and its
second part, which will appear in future, will not break the continuity of
the book.

Epitob.

CONTENTS.

Page.

Introductiou

...

i vii.

Translation of the Matsya Puriipin Ohapters 1 128

1-380.

Appendix 1

...

... i xii.

„ ll ...

, • . ... ...

... xiii xxvi.

„ III ...

...

... XX vii xlviii.

„ IV ...

... Table to face p. xlviii.

» V

...

„ VI ...

... ... ...

... liii”-lxxiv.

„ VII ...

... ... ...

... Ixxv -Ixxviii.

„ VIII ...

... ... ...

(xxix xcii.

„ IX ...

...

xciv—ci.

X ...

... ... ...

cii- cvi.

The present war between the European Powers, the royal represen-
tatives of which, in many cases, stand to each
MahflbhftratoWar. Other in the relation of cousins, brings forth, in

the brightest colours to the Indian mind, the
long past glories of another great field where cousins had met to measure,
their swords. The date of that war is still an open question like
many other great events of the Indian tradition. Many, indeed, there
have been who deny it the name of an historical event and like to look
upon it, as merely a part of the faiiy tales wliicli the Sanskrit Fiiraoas,
ill their opinion, abound with. Tlie details of that war are so familiar to
every -one of us that we have never questioned its occurence, but as to
its probable date we are merely content with believing it to be very veiy
ancient.* Many European scholars, in their over-eagerness to prove Indian
civilization to be of a late growth, have assigned to the war a date not
far beyond the birth of the Christian era. Leaving this tug of war
regarding Indian dates to take care of itself, let us try to find out what in-
ternal evidence the Purfinas can supply us to prove our case.

Custom, it is said, becomes law, when it is recognised by the state ;
and tradition, we may say on the same analogy, is accepted as history
when borne out by evidence recognisable by critical and scientific intellects.
Thanks to the indefatiguable laboui’s of scholars like Mr. Pargiter, who
started on a study of the Purd>nd.8 with some faith in the realities of their
accounts — with the requisite amount of ^raddhd which the Ved&ntins*
enjoin— we are in a position to take the Mahabhfirata War from a
realistic point of view.

Of late Babu Ramaprfind Gupta, in the Asvin issue of the Pravasi of
the last year (Vol XV. Pt. I, 6th issue, pp. 740 et 8eq\ has made an
attempt to fix the date of the Mahabharata War, and has referred to
two different theories, viz , : (1) the 6th century B. C., founded on
astronomical observations and (2) 2450 B. C., based on the RSjatarngini.
He holds a 'third view, namely, that the War took place a thousand and a
half years before Christ, and says that many great scholars, Indian and

European, have accepted the same view.

Notb.— Here I beg leave to point oat an oversight of Babn Rftmaprflnft Oapta. He says,,
at p. 741 [first colamui towards the bottom] (of which 1 give the translation) : It is written
In the Mth Sioka, Chap. 24, Part IV, of the Vifpu that Farikfit waa annointed King 120e

IkirnowoTim

the . eommencomeDt of Kali, etc. And he finds it difflonlt to reeonoile this
passage with what follows in the.Vifiin.

But evidently this interpretation is faulty. The verse of the Vi^j^u
in question is

fi 3 Mtviivn li'SiroH I

ViantilV, 24. 84.

The meaning of the second line is : —

"At that time (the time of Pariksit) began the fiTaZt^n^a, which
comprises of 1,200 (divine) years.” Cp. the lines following in the Vi§nu.

What Babu RdmapiAna says, appears like an alternative theory, and
may mislead readers. This arises, probably, out of the worthless vernacular
translations, published by Indian press, bristling witli mistakes, although
purposed to have been done by the great Pandits.

Let us examine this view a little.

This theory has been built upon the interval of time that elapsed
between the birth of Parik^it and the inauguration of Mahapadiua Nanda.
The words of the different Puranas are quoted below : —

(1) Brahinfinda —

siwT i

(2) Visnu —

in-LX;tlV.-227.

(3) Bhagavata —

»RRh 3I5II qrsren^nf«^*w!: i

5RT II

IV~XXlV-82.

XII, U.-2C.

(4) V&yu —

Vol. II, Cliap. XXXVU-409.

All the Purapas have given the names of the Dynasties yhich ruled
in India during this period. They are tlie B&rhadratha, the Pradyota
and the Sisun^ga, which last was overthrown by Mah^padma Nanda.
The Matsya, the Vayu, and the Brahmanda mention the respective reigns
of each king, while the others give only the names and the sum total of
the different reigns.

niTBOWOTlOliiT ■ ■ M-

According to the first set of Parfi^As, the kings and the duration of
their rules (as suggested by a critical perusal of the different Purft^s and
their different versions) are as follows : —

I. — 22 Bftrhadrathas ; —

(1) SomAdhl

aVB

...

58 yearn.

(S) SrutMravM

ik*

.1.

(8) Ayatiyus

• ft •

...

»»

(4) Niramitra

ft..

(6) Bukfatra

...

(6) Bfhatkarfnan

■ •t

...

(7) Benajit

t ■ i

••• ...

(8) Srutanjaya

...

(0) Vibhu ...

• •a

»>

(10) Such!

...

(11) Kfema

• ••

(12) Buvratas

• ••

(18) Sunetra 1

•••

.ft.

(14) Nirvrti

ttl

(16) Sasramaaya

tf ■

(10) Dfflhasona

...

(J7) Mahinetra or (Sumati)

(18) Sucbala

...

(10) Sunetra 11

...

(20) Satyajit

... •••

(21) Visvajit

*•<*

(22) Hipudjaya

...

Total ... 1,000 years.*

Regarding this list, it is to be noticed, that wherever a parallel
reading has been given by Mr. Pargiter, there has been no difference in
the name, except in the three following instances : —

(1) Suneira I and Dharmanetra, where the readings regarding the
latter are rather confused, and hence less deserving of acceptance.

(2) Mahinetra and Sumati, where there would be no difference if the
king be regarded as having two names, their period of mle being the same.

(3) Trinfitra and Sufiramasya, where it appears as if both had an
equal claim to be accepted as the correct name. But if both were to be
accepted, the list would not be of 22 kings, but of 23 ; but this is impos-
sible as the list is confined to 22 and 22 ouly.f Now, which name to
reject ?

Brahmt^aa— CXXIV, 121.

^ wRra n TOPWt i—

— BrahmAnda—

III, oxxlv--l2t

IVTRODOOTIOU.

The line devoted to Trinltra readn as follows : — .

iwWqq. 'sw! WNt to» i

which, compared with the line celebrating Snn^tra (II).

wn *059 win i

presents a striking similarity (excepting of course in the number of years).
This led me to suppose that it would be a repetition of the same thing
if we accepted both these lines, and so I preferred to adopt the line for
Smframasya. I find that I am, most fortunately, banked by other readings
of the Matsya which actually have Sun^tra for Trinfitra, and the line for
Suiiramasya can, therefore, bo safely accepted for tlie one for Trinfitra.

It may be here remarked that long reigns, and almost absurdly long
ones, are occasionally met with In Indian chronologies. But it is ^o be
remembered tbat the names are of memorable kings, and often the reigns
of predecessors and successors of minor importance and less worthy of a
separate remembrance, have been added on to those of these remarkable
ones. To give a familiar instance, can anybody, excepting a specialist, re-
member with correctness the two shorter periods of rule of Georgfe IV and
William IV, while the long and memorable reigns of George III and of
Victoria the Good, are reineni bored so exactly? If people were to write
history after the lapse of a dozen centuries, these two shorter periods
would be engulfed in either of the longer ones in the traditions of this
long period.

II. — 5 Pradyotas

(1) Pradyofca ... ... ... 2S yoar«,

(2) Poiilaka ... ... 24

(3) Visfikhayflpa ... ... 50 „

(4) Ajaka ... ... ... 21 „

<6) ^^andivardha’ia (tho Pradyota)... 20

Total ... 138 years.

As there are no two opinions reg-arding the names, the reigns or
the total period of these kings, the traditions regarding them seem to have
been very well preserved.

III. — 10 Sisunagas: —

fiisnnfiga ...

years.

Kftkavarna

Kseinadharma

Esatrauj4

Vimbiadra

«»

Ajfttiiaatrii

D.^rs»Ua ...

UdAyin

Nandi vard liana (tho SaisniiAga)

Mahftnandiu

Total ... 860

IVTRODVOTION.

xiii

This is exactly the total Dumber of years as given by Matsya Vur&nS,
The VifiQia gives 362 years as the total period of the SisunAgas, but
does not give the reigns against each king. So it is not verifiable. The
above reigns have been taken from the maximum periods given in the
Purfipas, and this must be the correct reckoning, as it tallies exactly with
the total periods given even by those PurAnas which do not give the
details. How to account for these 2 years of the Vi$nu ?

But a very strange result is obtained by adding together these
different totals. They give the grand total of (1,000+138+360=) 1,498
years, or, according to the Visnu (1,000 + 138 + 362=) 1,500 years, while
they declare, as already observed, that the period between Pariksit’s
birth and Mah&padina Nanda’s inauguration covered 1015, 1050 or 1115
years.

This discrepancy was observed when working at the Matsya PurAna.

The totalised interval thus coming far above the three different
totals, as given by the different Puranas, the only possible explanation
lay in tjfia , — When there are three divergent readings in the Puranas,
depending, no doubt, on slight variations in the texts, could not there be
a fourth and certainly more reasonable reading to say that the period
was 1500 years ?

Very happily this reading has been actually found, as given by Mr.
Pargitor, at p. 58 of his Dynasties of the Kali Age.

This clears up all doubts regarding the interval between Pariksit
and MahApadtna Nanda. It was a period of 1500 years.

If a comparative estimate be desired between the totals, as given by
the different Purauas (viz., 1,015, 1050 and 1115 years), and the sum total
found out by calculation of the details, the scale must turn in favour of
the latter, as a corruption, or at least a variation, depends on the mutation
of two or three letters of the alphabet, as is evident from there being tliose
different versions of the total period, while the details are more definite.

It is worthy of note here that this contradiction had struck l^ridhara
SvSmt, the worthy commentator of the Bhagavata, whose critical spirit
is noticeable in another portion of his commentary, viz., where he dis-
cusses the Ipngth of the Jambfldvipa. In his commentary on the 26th
verse of the 2nd chapter of the 12th skandha, he remarks : —

‘‘In fact, the interval between Pariksit and Nanda is less than
one and a half thousand yearn by two years.*

INTRODUCTION.

xir.

The 2 years added to 360 by the Vi$nu seems to have proceeded
from the desire of making the sum total of the durations of the three
dynasties (viz., 1,000+138 +360) come exactly to 1,500 years.

Now, Pariksit was a posthumous son of Abhimanyu, who died in
the War, so that many months did not elapse between the War and his
birth, which preceded Mahlipadma Nanda’s inauguration by 1,500
years.

Mahapadma Nanda ascended the throne in 422 B. C., as we come
to know from Indian History. So from a retrospective calculation we
arrive at 1922 B. C. as the date of the Great War fought on the field of
the Kurus.

The astronomical data supplied by some of the Pur^^aa seem to go
against this date. The Visnii and the Bh&gavata state that the Great Bear
was in the Magh& in Parikijit’s time When it will go to Pfirvas&dhA,
it will be the time of Nanda, and the Kali ago will begin to attain
maturity. (There is no mention of the speed of the seven Iii§is).

The VSyu adds the seven Ilisis dwell in a Nak^atra for a cenlury.

So, as Purvaaftdh& is the 10th from Magha the interval between the
days of Pariksit and Nanda comes to ten centuries.

The Bramhtinda corroborates this. But the Matsya says: ‘The
seven Ui^is were tlieii (on a line) with the towering, blazing .4gni’**; and
that being the presiding deity of the Krittikii, wo conclude that in
Parik^it’s time the seven Ri^fis (the Ursa Maj(jr or tlio Great Bear) were in
the constellation Kfittika. From K|ittika to PurvAsi'idha are 19 Nak?atras ;
and so, from Parik^fit to Alahapadma Nanda, there elapsed a period
of 1900 years.

The statement in the other Puranas may be easily explained. In
their anxiety to be consistent with the Rtatemcnt of 1015, 10.00, or 1115
years — (and regardless of the totalised number of years) — they fixed on the
tenth star from Parv-lHridha (about which there are no two opinions), by
backward calculation.

As the Matsya claims a superior place among the Puranas, the data
it gives, verified by calculations which the other Puivanas supply as well,
and corroborated by backward and forward references, are throughout
consistent, and hence the date arrived at from them are well worth
accepting.

Matsya- tXtLIll XX— Sloka.

INTRODUCTION.

We are thus in a poeition to say that the Kuruk^tra War took
place as many years on that side of the birth of the Oi^'er of Peace as the
present (var has occurred on this side of it.

Aluhabad :

13th June, 1916.

Lalit Mohan Kar.

mE.

mattSya ptiranam

salutation to ganeSa.

SALUTATION TO THE ADORABLE V^SUDEVA.

iVot«.— The sacred word “ Om '* is formed by the letters o, u, m. Of these, a represents
yi9na, ii, Siva, ni, BrahniA. Pranava is, therefore, the symbol of the sacred Trinity.

• CHAPTER I.

May the loins feet of Bhava, who shook the diggajas at the time

of His (lance, disperse all obstacles. —1.

Note.— Bhava is a name of the God iSiva. Tauilava is a particular kind of dance
of which ^^lva is very fond. Diggnjas : It is biid down in the paurftiiic allegory that the
universe lies balanced on the tusks of ten elephants- each elephant supporting a quarter.

May the words of Lord Vibnu, embodied in the Vedas and
uttered by His Matsya-avutAm, in wliich incarnation, at the time of His
sallying forth from the region of tlie patala, the I)low of His tail caused
the seven seas to intenningle with the high heavens and then to fall
down, spattering the sphere of the eaith, steal away all your evil ! . — 2.

A'ote.-Brahmfiiuia, literally^ means the Egg of the Creator, and the word, as it stands,
applies to all the regions— both upper and lower. In the above sJokn Brahmftnda is coupled
with the word Urddlia, wliicli means upper. Here the complete word is Urddha Brabmftiida
which means the upper regions. Matsyflvatdra is the incarnation of Lord Visnu.in the forn
of a fish. The Merciful mainfests Himself in different forms, whenever Ho finds it neces-
sary— (1) To educate the world in the performance of its manifold duties which, in spite of
their being incorporated in the works of Divine revelation, very often remain incompre-
hensible ; (2) To save the world from wilful neglect of duty.

Compare.-*

ii”

5^ 11”

(8) '* Old order changeth yielding place to new,

God fulfils Himself in many ways.

Lest one good custom should corrupt the world,"

THE MATfiYA PUR AS AM.

' To doal with the doubts that aro very often raised on the theory of incarnation, it
wonid be necessary to make copious roferonces to VodAnt.-*, Upaiiisads, and NyAya, and to
add exiriustivo commentaries on timse dof^^matical aphorisms which would swell the bulk
of the Pup/iiia. Twill therefore confine myself to veP3" brief notes on most important
Items. The nepe.ssitv of Matsyfivatftra will later on become clear by going through this
PnrAna. iSrutl means the Vedas, that are regarded by the Hindus to bo the words of
Divine revelation.

MatRyapurana wliicli is tlie dispellor of all ignorance, aliould be
read after saluting Narjlyana, Nara, Nan'ttaina, Devi Sarasvati.— 3.

A'ofc.— Nfipfiyana, Naroitama, etc., are all analogous ox presf^ons, and apply to the
Supreme Being, who is omnific, omnipotent, omnipresent and omniscient. Words cannot
describe Him or His glory.

Compare.—

ferarflr ^

I salute Lord Bralinia who, tluuigh nnhorn, manifests Himself
for the sake of creation, and is known mnlcr different epithets, —
NArfiyana, Trignna -L *

.Vote, — Trigunas aro Satva. Hajasnnd Tarnas. Mii.va is the resultant of Trigunas. When
MflyA combines with any particle of <Jniin present l\uM))ralinia, that particle is known as
firahmft. Triveda moans the throe Vod.is, . Uig, Vajus and KAman. The metre which is
prosodical, but cannot bo cliantod, is called Uik. and Kig-Veda is full of such metres. The
metre which is neither prostdical nor can i»c chanted, is called Yajus and, Yajupveda
is full of such metres, 'Jho uiotrcs that can h-c chanted are known ns SAma, and there-
fore the Veda containing such metre'^ is called .SAuia-'’oda. Strictly speaking, therefore,
there are only three Vedas. The sage iiu collocti'd several met res of the above-

mentioned f/iree Vedas dealing with A.Mirvoda and • Sul ilfsirina, etc., and compiled the
Atharva-Veda, which now forms the fourth Vod'.. The Vedas aro the works of Divine
revelation, and are held very sacred J»y the MjndiH. Lord Urahmn i.s the chief rovealor of
the sacred Vedas. Now, with the aijovc verso ends the introductory versos, after
which the siibjecft matter of the Jhirrua couiuieiice.s. Heforo proceed! nn farther, somo-
thing roust be said about maugolAcharana. Alaugaia is of three kinds, r/4f.'-(l) NamaskArAt-
niak— mtihgala is that in which there is salutation to some Deity ns in “ telreo Ganosuyna-
mfth,** and “ Ora Namo Bhagavate Yasudevaya, which occur in the very beginning of tho
ParAn.a (2) Vastunirdesatniakamaiigala is that in whicii there i.s some clue to the subject
matter of the work, following it (3) A^irvadAtamkamaugala is that in which some Deity
is invoked to shower Its blessings on someimdy.

The couplet “Prachand Tandavatope, etc,, contains a prater to Lord biva which shows
that later on there will be something about I he annihilation of the iinjversc. ttiva is
SanhArkartA. Tho ** stanza PAtalidyutpaitishwo, &c., contains a prayer to Ltyrd Viaiiu which
shows that there will also bo a description of the Rthiti. ViNnu^s iSAntikartA. The above
two stanzas are both VastunirdcKAtmaka and A'jirvadAtmaka. The couplet, “ajopp’ &c.,
contains salutations to Lord ^ vayaipfihA, i.c., BruhniA which shows that the PiirAna contains
a history of creation also. BrainhA U Sristikartn. This coiiplot is NamaskArAtmaka as
well as Vastu Nirdesatmaka.

Ganesa. The Lord of ^Siva’s attendants. It is laid down in biva PnrAiia that
God i^iya was in the habit of going into His abode, oven when His consort, the Goddess

OUAPTEB I.

PArvatf, would be haviog her bath. The Goddess did not like this, and in order to keep
i^iva out at the time of Her bath she once upon a time made a figure of sand clay and
put life into it. Afterwards, the goddess located Him at the door of the house, directing
Him not to let any one enter. A little while after, Lord 8iva turned up, but the figure
at the door drovo Him away, biva got very angry and sent His attendants to subdue
Him, but they were repulsed. Then the Lord sent a large army under the Dev&s to
subdue Him. They were also on the point of being routed. When Siva Himself appeared
on the scene and overpowering Him by His large army, cut His head with His trident.
The head was carried away by the nymphs. Afterwards, the sage N&rada appeared
and related all this to PArvati, who got very much vexed and determined to destroy
everyone; which caused a great consternation, and all the Dev As began to pray. The
Goddess was pleased with their prayer and devotion, and said that she would not
give effect to Her determination, provided Her son was recalled to lifo and allowed the
first place in all the ceremonies ; which they all promised to do. But when a search
for the head was made it was not found. They found the head of an elephant with
only one tusk lying somewhere at a distance which they put on the body and then
infused life into it. GAnesa lit us came to have the head of an elephant on His shoulders.
Afterwards, He was given the first placo in all ceremonies and was made the Lord of
Siva's attendants. Owing to His having the first place in all cororoonies, He is
always saluted at the beginning of MahgalAcharatia in each work.

Wg itnderstand from tlio Maiigalacharatia that Matsya Pur Ana mainly deals with
the history of —

(L) The creation of the Universe by Krahma, the Creator !

(2) The annihilation of the Universe by Siva, the dostroyor !

(8) The preservation of tlio Universe from total annihilation by Visnu the saviour.

BrabmA, Vi^nu and Siva are the different manifestations of the one and the same
supremo Being.

Once upon a time, the inhabitants of Naimi.>aranya, at the close
of a long sacrifice, began to relate to one another pious, charming
stories from different Puranas. The great sage, 8uta, was present in that
assembly, ^aiinaka and other sages who were also there on that occa-
sion, after complimenting Suta on his deep lore, said : —

“ 0 sinless one, we wish to liear again the very same nectar-like
stories of the Purinas wliich have been recited to us by you.’* — 5-6.

iVotc.*-NamiBAranya is modern NimkliAr-Misrikh in the Sitapur district, Oudh.

“ Tell US please, how Brahma created the Universe, and for what
reason Visnu adopted the form of a fish. We are also anxious to know
why l^iva took the goblet of human skull, why He is called Purari, and
how Bhava,* the cause of our prosperity, came to be known as Bhairava ?
0, Siita ! be gracious enough to relate all this exhaustively, for we never
feel satiated with listening to your sweet narrations, as one is not with
nectar.”— 7-8.

Note,—* Bhava' means the giver of prosperity. This is a synonym of God Siva.

‘‘ Bhairava ' means terrific or one who causes fear. This term applies to a form of
God Sivb.

TRE MATSYA PURAEAR.

* EapAU HteralUj means one who carries a human skull. This eKpression also
applies to

'Vfi^bhadbvaja' means one who has a bull for his convo 3 *anee. Mva rides the
bull ; therefore, this term denotes biva.

SAta said : — Hear, now, 0, Bralnnanas, the sacred Matsyaparftpa
ivhich was revealed Lord Vi^nu in the form of a fish.*’— 9. ,

Aote.-— Now follows the narration of the ParAiia.

In ancient times (Vaivasvata) Manu, the Merciful, the fii-st king
of the Solar dynasty, after making over his kingdom to his son, devoted
Idniself to rigid asceticism. On a summit of the Malaya inouri' liii,
the devout austerities of that resolute hero, who was a lorned ith
Bpiritual knowledge, and whose equi librium of mind was just t’je sam in
adversity as in prosperity, were er-uvncd with the altainment of transcen-
dent yoga (that is, iinion with the Deity.' — lO-l I

Note.— ‘Ravinandan’ mtaiis tlio Son of *lio .^un.

Vaivasvata Mann v.as ilie oJTs|»rjii,-Lc of tiu* <.»od uu fron^ SajtiA the daughter of Lord
Ho wsis the foundot' of ij-dar of \’as.

iNotr.— Malaya is a range of im-uutaiiiH in Sontliorn iiulia aboijiuling in sapdal trees.
It is to the west of Malaiiar.

Samaduhkhasukhavira nioan?» t lie hero who is noithei overwhelmed by misfortunes
nop is carried away by prosperity, but remains ftrm un(b*r all eirciimstancos. Such a
bent of mind is not common. Only those few who resign themselves to His will and
concentrate their minds on the saouMl olrjeci of their devolion, ea'' remain so firm''Uijndcd.
Devotion to God alone le.ids to such a Idiss.

It points out to the soul tho jiUfalls of lif«* and fin* numdaiie luipcalitles. It takes
away tho .shroud of illu-ion and plMoes tho soul' .-n iho piunn^'le of celestial glory where
eternal peace and content nnmt n;ign. Uhakf i or Y'>oa begetN such knowledge.

The King Vaivasvata M tim, inspite of lu'< worldly a:lories, was, not negligent of
the life after death. Like many juk'iomi king^. the Jirsi ilorn of his duty was to acquire
this jfiftna, andho became ftaja-Uisi It i-. thorefur* no wonder that a U5jVUisi, like
the King Vaivasvata Mann should hiiv»* bevn so Hnn.

After a period ol a years r>r conlinned asceticism, Lord

Brahma became pleast*d towards him, ami lold him to ask Tor a boon. — 12.

iVotc.'- Kanial&sana l.s another name of Ood Urnlitna. It Htorally means, one who
has a lotus to .sit uimn. It i.s laid down in the [faur&t/ic allegory that at the time of
creation, a lotus with Brahma sitting on it, springs from the navel of Visnu.

Having been tints addro'^so l (by nrahina ), the king, after saluting
Him, said : Tiord ! I iiave only one boon to bog of you, which is above
all other boons. May 1 have power sufliciont for tlie protection of the
whole creation, moveable and immoveable, wlien the hour of Pralaya will
come." — 13-14.

Note.— * PitAmaha’ means paternal grand^fathor.

BrahmA is the Creator of the Uutverso ; lie is therefore called PitAmaha,

Note.— Pralaya is chiefly of two kinds, (1) Khan da pralaya, in which ther*
is a partial diasolntion, and (2) MahA pralaya in which there is a total di88olation«

CHAPTER I.

In this Pnrfti.8, there taamcntlen of Khan.>pr8l*3r». •2

UlaBtriouB sovereign of the Solar race. This shows how seUess. g f
righteous the kings in ancient times werce

Lord BrahiuA, the Soul of the Uiiivense, after grautiag tJie pnyer
of the king (in the following words, “Be it so “), disappeared then and
there, and the Devas profusely showereil a rain of Sowers from the
ethereal regions. — 15.

iVo^e.— Pa^pavfiati. The Dovas showered flowers on the king to express Their
unbounded pleasure and appreciation of his highest righteousness.

One day, in his hennitage, when the king was making a libation of
water to the manes of liis deceased ancestors, a carp (a small fish) fell
into Ills hands along with the water. - 16.

Note.— Tarpapa is a libation of water to the manes of the deceased ancestors which
a Hindu is in duty bound to perform regularly.

[Oonsnlt ‘ The Daily Practice of the Hindus 'by Rai Bahadur Sris Chandra Vidytrnava.]

Papfita, Le.f fell from the king's vessel oat of which he was pouring out water for
libation.

fciaphari is a very small variety of flsU called earp. It is very tiny and alivays
restless, gaatem poets very often employ it in their similes, in thoir dc.scription of the
inoveiiionts of beautiful eyes.

On seeing lliat tiny fish, the merciful king, oat of compassion,
wanted to preserve it and put it into Iiis water jar. That tiny fish, in
course of a day and niglit, grew into the form of a large fish, measuring
sixteen fingers in length, and (feeling uncomfortable inside the water jar
where it was placed by the king), cried for deliverance.— J 7-18.

The king took it out of the water jar and put it in a large pitcher
but there also, in course of a night, it grew three hands in length. “I
am at your mercy, conic to iny succour.” The king, again hearing these
cries of the fish took it out of the pitcher and deposited it in a ivell. Later
on, the well also proved iusulBcient. The king then accommodated it in a

tank.— 19-20.

Note.— Bahasrakirau&tmaja, the Son of the Sun, t.e., king Yaivasyata Manu. Sahasra*
kirana means the Sun.

In the tank, again, the llsh grew a yojana height miles) in length,
and again appealed to the king, in a plaintive tone, to help it out of the
tank. Then the king put the fish in the Gauges and, finding that it
increased there too, ho placed it in the ocean. The fish went on increas-
ing and increasing in bulk, until it very nearly filled the vast expanse of
the great ocean. The king, seeing this, was awe-stricken and said,
“Are .you the chief of the Asiiras? Ur are you Vasudeva; who else has
such an extraordinary power to assume such a tremendously big form
extcyiding to sixteen hundred miles ? ”-22-25.

. . Aiura * mens a demon. * Iswara * literaUy means master .

THE MAfSYA PUBAiJAM.

I have come to know you, 0, Kedava ! You are puzzling me in
the form of a fwh. I bow down to You, 0, Hriaiketia, Jagannfttha,
Jagaddhsima/’ [These are all different names of God.]— 26,

Being thus addressed, Bhagav&na JanAirdana, in the form of a fish,
complimented him, and said : “ 0 Spotless One, I have been truly known
by you. In a few days time, 0 King, the Univcise shall be drluged
with water, along with the mountains and forests. The Devas have made
this boat to rescue the creation from such a calamity, placing in it
acedajaSf andajas, udbhijas and jarayujas, 0, King ! you take charge
of this boat and help the distressed at the lime of the impending danger
When you find the boat in danger of being blown away by the strong
gusts of wind, tie it to my horn. By rescuing the ifflicted from uich
an awful misfortune, you will be rendering a great paternal seivice
to the creation. And, O, blessed sovereign ! You shall reign for one
Monvantava, from the beginning of flie Kvihujuja, and filial/ be veneraterl
by the Dcvas.’'““^7-33.

Aotc.—* civedaja,* ‘ literally ’ mcaus, born of sweat ; therefore insects cliuj^ing to one's
person, sach as bugs, Hco, &e.; *anilaja,* animals born of an egg; Udbhija, things that
sproat ; * JarSyuja,' born of woml), i.c., Mammals.

A'otc.— Kritayiiga is the same as Satyayuga, the age of truth, ^fanvantara is a period
of 5,48,00,000 years.

Here ends the Chapter dcaliny with the conversation between
Mayiu and Vipai.

CIIAPTEU Tl.

Suta, continuing Ids narration, said, that, on hearing anch words
of the Lord, t)ie king begged Him to reveal to him in liow many years the
time of destruction was likely to come. The king also entreated the Lord
to point out to him the means of saving the creation from such a distress,
and to let him know wlien ho would again be fortunate enough to meet
Him face to face. — 1-2.

The fish replied that from tliat day tliere would be no rain for a
hundred years, and the universe would be overtaken by a dire famine.
After that, all the inferior beings of the universe would be scorched to
death by the seven ordinary rays of the sun which shall become seven times

more powerful.— 3*4.

The seven rays of the sun, are

(«) ftiwawr, (^)

in addition to all that, the subteranean fire would shoot ont, Se«a,
from bis abode in the lower regions, would send forth venomous flames

CHAPTER IL

from lus thousand mouths, and a furious fire would emerge from the third
eye of l^iva, — 5^

Not«.— It is said in the paurAulc allegory that the universe rests on the head ot a
thoasand*hooded serpent which is more popularly known as 8e§a.
y. The fire emitting from the third eye of biva. lie has a third eye in the forehead
which always remains shat The Lord opens that third eye only on occasions of anger, and
necessarily at the time of destruction. As soon as the third eye is opened, all
objects falling within its range are reduced to ashes, as it sends forth a big flash of fire.

Thus the three worlds would be crumbled to ashes by the combined
fury of all those various fires. The sky, with all the stars and planets,
would also be destroyed by the heat thus originated. -6-7.

Then tlui seven destructive clouds viz. — Samvarta, BliirnanAda,
Drona, Ohanda, Balflhaka, Vidyut pataka and Sona, wonld spring up from
the vapours arising out of such a lieat, and would lafn in torrents till all
the seas become united into one great mass. In fact the whole earth
would be covered with one vast expanse of water, then get hold of that
yonder boat and put the seed of creation and the saci-ed Vedas in it.
After thafl, fasten the boat to my horn by means of this rope that I
give you, and then the contents of the barge will be saved by my glory.”
0, Pious One ! when everything will be destroyed, your good-self, the
moon, the sun, niy^self, Brahma, the sacred river Narmada, the great
sage Markandeya, the sacred Vedas, the Pnranas, the God ^iva, the
various sciences, will alone be saved, and tlie reign of king Chaksusa
Manu sliall terminate with the coining partial dissolution. — 8-14.

At the boginiiing of the re-creation of the Universe which would
f(dlow the period of destruction, I sliall propagate tlie Vedic knowledge.”
So saying, lie suddenly vanislied away. — 15.

The king, till the time of dissolution, of which intimation w^as given
to him by Lord Vasudeva, engaged liimself in the practice of Yoga. — 16.

At the commencement of dissolution, tlie Lord appeared again in
the form of horned fish. At tlie same time, l§esa, the Serpent King,
appeared before the King Vaivasvata M^u in the shape of a rope, and the
king, through his Yogic power, collected together all living beings and put
them in the boat. And, after fastening the boat to the horn of the fish,
by means of the rope, the king saluted the Lord and got into it. — 17-19.

S(ita said, ” 0 sages ! liear the history of creation, &c., which you
have asked me to narrate. I shall now proceed to relate it in the words
of ihe LoW which were addressetl to the King Vaivasvata Manu.”— -20-21.

Manu entreated the Lord to relate to him, how the dissolu-
tion and the creation of the universe took place, how the generations of
mankind came into being, the meaning of Manvantara, tlie biographies

THE MATSYA FURANAM.

of eminent men, the expanse of tlie universe, the ways of cliarity, the path
of duty, the precepts of t^niddlia, tlie divisions of Varna and Aiframa, tlie
waj'8 of sacrificial rites, llie greatness of the Devas, etc. —

iVote.— Sraddha is an act of devotion to tho pitris nnd manes \»hich every Hindu
bag to perforin by moans of certain proscribed rites, after which food, etc., is distributed
to the Brahma nas,

*Varna* means tribe, oastc, ‘AsraimV tho four kinds of roligioas order, viz., (!> Braroha-
charyya or the student life, ^2) Qrahusta or tho hoasoholdor*s Hfo. (8) Vauaprastba or the
anchorite’s Hfe, (4) Sanyasa or hermit’s lifo.

Matsya ftaiil that during the periotl of Ijicat Ui-soliition the universe
was enveli'ped in daikncss and was in a state of trance, as it were, incon-
ceivable, still, and nndclinahic. In ihal slate of unimaginable and
indescribable trance, appeared Luid Svayanibhu, wlio is also known as
Narayana, owing to His omnipresence in Sthuhi-sarira, made llis
appearance to create llic universe. —

Note.—* Sthfila Siirira, is corporeal body, ?\c., what is visible to the naked oyo,

Svayanibhu, with tlie dt'sire of (‘renting the nniverso, fii.-it created
water and planted the seed of creation in it. 'Hie s('c<l of creation, ?.e.,
chaitauya (consciousness) by coming into contacjt with water, |>roduccd
a vast egg vie., the egg of livalima), of golden line, whicli, after one
thousand years, became ten thousand times m ae luminous than the sun.
After that, Svayamhhu merged nim^df into iluit irememhms llrahinriiKla,
and owing, to His omnipresence in it He came to he known as V^isiui.
- 28 - 30 . ^

lie I'Svayamblm then en-ated tlie Sun liy His glory, which owing
to its first place in tlie (ucarion, is known a- Aditya.--d’H.

After divi<]ing the huge Ihahmantja into I w j parts, He 'Svayanibhu)
made the Heaven and Eartli, Aka.'^a and the quarters. The upper
portion of tho divided Brahm.iiaj.i formed tho iKavcm, tho lower one
the eartli. Tho direoiiou in whieh the Sun was locaknl was termed,
purva i.e.j East, the direction on the right hamlsivle of llralima was named
daksina, i.e., South, tho direction to llis Icfi. liand side was styled
uttara, i.e., North, and the one falling at IJi.s hack came to be knoAvn
as patfchima, i.e., West.— 32. *

Note,- Purva moans aiul Iho iliroction wa.9 so named, because prodity.a the first
object of creation happened to ho looatod tliat side.

PaCichima moans behind. This diroctioii w'a.s named so, because it fell to tho back of
the Creator, who was standing factid to tho Easf.

Dakhsina means right. This direction foil to tho right of BrahmA.

Uttara means sub.9equent.

Afterwards, the principal mountains, like the Meru, clouds,

OHAPIEB III.

lightning, embryo, rivers, pitj-is, Manu and the seven oceans, full of various
.gems, were created.— 33-34.

A'ot Pitarah' meaiAi manes of tbe dead, Forethors. The seven oceans are

. wi5^j

1 iio above is the ancient division o( oceans.

r>raiim& created the Brahnianiasaud, owing to His desire of calling
the Universe into being, lie is also known as Prajapati. Martanda
came into being by tlie glory of the Creator. — 3i>

More.— Bhddova means the mundane Gods, i.e., tbe Brthmans. They were so named
because they were inspired with Divine knowledge.

Prajftpafci means the father of progeny, i.e., tlie Creator.

riio Sun, owing tf> \l> (lashing out of tbe Brnhinanda at the
time of its breaking, i.e , being divided into two parts, is known by the
name of Martanda, and the image of tlie (h-eator, Brahma, the four-headed
Deity, who is full of the element of Rajoguna came to be called as Alaliiit-
man. — 36.

iVotc.— Rajoguna is the constituent quality of all the material substances.

The Creator BrahinU has four mouths that are visible, and that is why He is called so.

Mahiitman in the phraseology of H4nkliya, means Mahatsutva, f.e., the attribute of
buddhi and when this attribute has more of rajoga^a then it is called Brahm^.

The same Common Cause of the [Jniverse who created all the
[)evj\s, Demons, and mankind is known by the name of Brahma, wlio is
full of Rajoguna and who is also styled Mahat-satva for Brahma). — 37.

Here ends the second Chapter dealing with the destruction
of Brahmanda.

CHAPTER HI.

The king asked the Lord, how Brahma created tlie universe and
the reason of His having four heads. —1.

The Lord Fish replied that first of all Brahma practised devout
austerities, whereby were revealed the sacred Vedas, together with their
complements and supplements and the metres. The oldest of all ^astras
was first recollected by Brahm;\— the eternal Brahman— in words, with
its ten million elaborations. After that, BrahniA revealed the sacred Vedas
and the sciences of Miinansa, Nyaya, &c., together with the eightfold proof.
Inspired with tlie Vedic knowledge, Bralima became conscious of His
supreme poflentiality and through Ilis desire created the ten sages,
who are known as the M&nasa sons of the Creator, viz., Marichi, Atri,
Angira, Pulastya, Pulaha, Kratu, Prachetu, Bhrign, Vasistha and NArada.

In addition to tlie fore-mentioned ten sages, the following came
into existence from the various limbs of His body, without having
any mother: from His right thumb appeared Prajapati Daksa, from

. THE MATSYA TURANAlH..

.'His Dharma, from Hia heart Cupid, from Hia. brours Anger, from
Hie lips Greed, from Hia intellect Delusion, from - Bis egoism Arrogance,
from Hia throat Glee, from Hia eyes Death, from Hia hands the sage
fiharata. These are the nine sons 0 King and tlie tenth was a girl, called
Ahgajfi..— 2-12.

IVote--*Auga]a* means originating from the body.

At this, the king Vaivasvata Mann said

“Lord ! I have umloi-stood that inlelloct hogot Delusion and egoism
begot arrogance, but what is iiiiolleet?**' -IS.

The Lord replied that tlie presence of the three attributes, viz.—
Satva, Rajas, Tainas, in equipoise, form the Prakriti. The same Prakriti
is also known as Prad liana, Avyakta and May A. The Creation springs
from this very Prakriti and ultimately disappears into it. By a distur-
bance in these attributes, the same one form manifest - d it-self into three,
as Brahma, Visnu and Maheswara. Similarly, the presence of the three
attributes in unequal parts begets Muhatatva, which is also known as
intellect. Egoism sprang from the ^Maluitatva, and tlie five organs of
perception and other five organs of aotimi, originateil from Egoism.
-14-18.

These are : —The ears, the skin, the eyes, the tongue, tlie nose, the
anus, the male and the female organs of generation, tl»e hands, tlie
feet, the speech.— 19.

iVote-The first five are the organs of perceprion, and tho last five are the organa
of action.

The five organs of perception pr'>diif\"l tiiiuOi, form, flavour,

and smell ; and the five organs of actio. i h.’mglit forth emission, liajipine.ss,
taking, walking and spcecii.

The mind is reckonefl to bo the oleventh organ, as it helps
the faculties of intellect and action in tlieir respective operations. Tlie
minute molecules of all the organs form the snlistratnm for tlie individual
soul that lies enshrined in it, and it is for this reason that the frame
within whicli lies the asylum of tlie individual soul is known by the
name of subtle body. The individual s.ml liy coming in contact with
this atomic body is called corporeal 'Flie mind, propelled by desire
to create, starts the work of creation. The subtle element of sound
brought ether into being. Round is the only attribute of ether. — 21-2«3.

Note.— Lord Brahmd first of all wishod to croato and thon He throw Hia mind in the
achievement of the work of His dosire. Helped by Hi.s mind, He proceeded with the work
of creation.

By a concussion in ether, came forth wind, possessing the
qualities of soiind aqd tangibility, and the subtle element of tangibility

.OHAPT^R HI. :liy

prodaoed' briUianoyr. ;which caused water attributed witb* . sound,
tangibility and form.— 24^25,

The earth was produced by the potency of the subtle element
of liquidity inherent in water, and it has the attributes akin to water
and also of the subtle element of fragrance. The Mahfitatva, which
is formed by the five subtle and primary elements, is called the
VijnAnmaya-ko^a by the Vedantins ; buddki, i.e. intellect, is another name
for the same. The man possessed of this twenty-fifth element enjoys
and suffers. — 26-27.

iVote.— Twenty-fifth (element), i.e, (conscioasnesa). Ood has laid down certain laws
tor mankind to follow. Any action against the established laws leads to wrong which
always causes pain. We have been given the faculty to distinguish between right and
wrong, and it is onr own fault if we choose the latter. A man always reaps the fruits
of his actions. He suffers if ho deviates from the right path and does wrong, and enjoys
as long as he continues to follow the right track and does good.

The body tlierefore comprises the t\veuty-.six elements, and the
individual soul, which is subordinate to tlie wishes of the Ijord, closes
the iif^tsd the elements tliat make up the human body. — 28.

Lord Brahnui created the fuiiverse by the help of the above
enumerated elements ; and Sankliya, which is one of the six systems of
Hindu philosophy, is so called by Kapila, etc., because it enumerates
these elements.— 29.

Lord BrahmS, after creating His manasa putras, was not quite
satisfied with the work of His creation, lie set about devising some
plan which wouhl cany on the work of creation and would relieve Him
of the task. With this view. He began to invoke Cljiyatri. After some
time the goddess Gayatri, known under different names, rw.— Satarfipa,
S&vilri, Saras vati, BrahmA.ni, &c ., — appeared in the form of a girl from
the half portion of Brahuids body who at the first sight mistakenly
took Her for His daughter. Afterwards, the Creator, seeing that form
of exquisite beauty, was fired with love and repeatedly uttered, “ What
an enchanting form !”— 30-33.

At this, the Mfinasa putras of Brahma, i.e., Vasistha, <&c.,‘ taking
S&vitrl for their sister, began to express their feelings of seething indigna-
tion and coirtempt at the attitude of Their Father (Lord Brahmd), but He
was BO mucll absorbed in love that He did not heed anything in the least.
-34.

Brahmfl continued uttering, “ Oh ! what an enchanting form ! .
oh ! what an enchanting form !” in His love for the goddess S/lvitrf, and
the latter, after saluting Him, began to circumambulate Him in reverence.
Brahmft fixed his gaze on SAritri and could not distract Himself

TiB MlTSYA PtiR’AUAU:

,: , t ::: m ::

wWi As she was circmnambulating Him, Ho felt shy of turning^'r
His head each time to Her direction, as His M>\na8a putras were standing
qU)SQ by. He therefore created four heads, each pointed to a direction,
in order that He may see Savitri undistur jed, without having to turn His
head each time in course of Her circumambnlations. Seeing BrahmS in
such a condition, Satarup \ went to Ijeavon with the Manas sons of the
Creator, and as she was travelling towards heaven, Brahnni put on a fifth
head right on top whicii afterwards He covered with His long matted hair.
This is how Brahm?1 caiJie to have five heads. After this, Brahma lost his
powers tliat He had acquired by practising acesticism, owing to His
not controlling Ilis mind and falling into the snares of Cupid. Then
Bralirna dispersed His sons, after directing them to carry on the work
of Creation.— 35-41.

The sons of Brahma, in obedience to His instructions, set them-
jsolvcs to complete the woi k of croatiuii, and afterwards they took leave
of Brahmri with sal utut ions.

Braljiiui, lired with passion in Her comi>any, married ISatarfipa and
began to pass His days in enjoyment inside a l»*ins. He enjoyed the
company of Savitri for hundred years, and after a long time Manu was
bora to them.--13-44.

Maim, thus born, was Svayambhu Manu, who, owing t«) his close
affinity to Brahma, is also called A'il|niru-;:!a Utic first man). The progeny
of Svayambhu Manu multipiioa conMdcrably and tiie Vainljas are among
them.— 45-40.

Svarocliisa, <fec., tiie seven Manus, and another sot of seven
Manns, Auttami, i&c , altogether the foiunon Manus, belong to the family
of Svayambhu Manu. '■ U, King Vaixasvaia Manu/' sai<l the Lord, “ You
are. the seventh of the last set of Manu.-*.' - -47.

Here ends the third Chapter d&dut^j tritfi primary creation.

CHAPTER IV.

The king said, “ 0, Merciful ! I feel awfully grieved to hear
that Lord Brahma married AAguja. Piay, tell me wliy lie was not regaid-
ed as having committed a fearful sin by having done so. Remove my"
doubts, 0, Master of the Universe ! by graciously explaining to me why
the offspring of Brahma were allowed 'to intermarry in their paternal
ciTcle without any regaid for close-knit kinship.” Tlie Lord Fisli replied ;

0 King! such doubts only arise in the cast' of mankind, for men have

OBAFTBR IV,

alotnie bodies and beget children in a different my. M the primeval
creation is celestial in vhicli Rajognna predominates. The Deras not
have supemneuous Ijodies anti they beget progeny in quite different ways
The celestial forms come into being in other ways, and it is very difficult
fnr men liaving sensaous bodies to understand this: great secret. Only
supernatural intellect causes celestial creation j tlierefore those alone can
uuileYstand its great secret who themselves are possessed with such an intel-
lect; Justus a serpent alone can trace the footprints of another serpent,
and aerial tracks can only be discerned by birds and other beings that
fly in the air. 0, King ! the qiie.stion of any prescribed order on prohibi-
tion does not arise in the deeds of the Deva*?. Only Their desire is taken
into consideration in whatever they do. Other beings reap the fruits
of their karma (doings) which the Devas do not. No doubts should
therefore be raised regarding the doings of tlie Devas, nor should the
beings having sensuous bodies think of doing the same deed.’'- 1-6.

Besides this, as Lord, Brahma is the governor of the Vedas, so is
tlie. godcTesa Oayatri of the Brahmans fthe sacred text, /.e., the
Vedas^ Slie is the better-half of the Lord, and that is why she appeared
from His body. BrahmS and Gayatri are inseparables. Sometimes only
one of the two luUs on appearance and sometinies botli do the same, but
Jill tlie same both are always together. They never remain apart. As
sunshine or light never lives devoid of its shadow, similarly Brahma
never lives apart from Gayatri. Brahma is the master of the Vedas and
Savitri (another name for Gayatri;, is the governess of the same ; Brahma
is therefore also the master of the latter, and consequently fie committed
no sin by marrying Ifer*-’. — 7-10.

“ In spite of all this, Lord Brahnni felt ashamed for not being able
to suppress Mis passion in presence of His mdnasa sons. He therefore got
much vexed with the God of love and cursed Him after the departure
His (manasa) sons.’’ — 11.

“The object with which you nrade me the target of your arrows
will ere long lead you to be reduced to ashes by l^iva, when you similarly
behave with Him,’ was the curse that Brahma pronounced on Cupid.”— -12.

“Hearihg this curse of Brahma, the God of love -shuddered
with fear and cried out in great dismay, ‘ 0, Lord ! You created me with

♦ ProfossoF Wilson writes

^ “ The Matsya Parana has a little allegory of its own, on the subject of Brahma's
intorcourse with Satarapft; for it explains the former to moan tho Vedas, and the latter,
the 8&vltri or holy prayer, which is their chief text ; and in their co-habitation there is.
therefore, no evil.';

VIsim Parana, 2nd Bdition VoJ. I.p. 108.J

TBS MATStA PVBABAii.

the object of captivating the minds of men and women and kindling
amorous feelings within them. You never instructed me to make any
exception in Your case. I only carried out Your mandate and have com-
wnjtted no sin for* which I may be subjected to such a dreadful curse,
-r 13.

Therefore, be pleased with me and by Your clemency save me from the
elTects of Your curse and grant me the boon of assuming form again.”
—13-16.

“ Hearing such entreaties of Cupid, Lord Brahma melted with
compassion, and said : * In the reign of King Vaivasvata, Rama the
destroyer of many Riiksasas and iny compeer in power and prowess, will
be born in the family of King Yadu. When Rama, the valiant prince, will
fix Dwarikii as His headquarters, You will be born as a son of His
brother, the God Kjisna.” — 17-18.

iVote— Rama hero means Balarama« iho brotLor of KrLsna, and uot the king of AyodhyA.

“ ‘ In that body -as the sor. of Kii-.na', you will liavc a series of
enjoymeLts and afterwards you will bo born a son of Vatea in tlie
family of King Bharata. After ibis, yon will live till the time of dissolu-
tion that will close the reign of Vidyadluiius, ami then you Avill again
come back to me.’ '--'ltl-2(^

*\ofc— Vidy4dhara is a class of demi-gods.

“ The God of lo\'c took leave (d Bi'ahniA and departed with
mingled feelings of joy and sadncss--joy on account of the hope given
by the Lord and sadness for fear of sufferings, as the effect of His curse.”
- 21 .

After heaving this, the Kiiig Vaivasvata Manu again addressed
the Lord thus* f/jrd ! 13c gracious (Mioiigh to satisfy my curiosity

by telling me who was King Vadu, in whose family the God of Love
took fits birth, how l.ord Siva reduced Cupid to ashes, who was King
Bharata and how the work of cieatiori continued onwards.” — 22-23. ,

The Fish-god replied : ” lying ! Gayatri tliat appeared from the
body of Brahma possessed of infinite forms and organs begot the
following seven cliildren : — Svayanibhu Manu, Rati (the wife of Cupid.
It also means desire of something). Tapas, Manas (mind), Hik Rambliraina
(delusion), and Mahattatva.”— 24-25. '

“The Mfinasa sons of BrahinA — Martclii, &c. — wlio were born first,
began to pass their days in the terrestrial globe in the practice of
asceticism. The Creator, marking the indifference of His Manasa sons
with regard to the work of creation, produced Vaniadeva, the wielder of
the trident and also Sanatkumar, the first even of the first horns.” — 26-^27.

GHAPtm IV..

“ from the mouth of Lord VSmadeva came’ fortU the BrShma^as,
from His arms the Ksatriyas, from His thighs the Vaidyas', ' arid- from His .
feet the l^ddras.”— 28.

" Afterwards came forth lightning, thunderbolt, clouds, rainbovr,
metres of various kinds, several varieties of medicines, eightyfour crores
of DeVfls, known as SAdhya, and who have three eyes and are immortals,
without any fear of getting old.’' — 29-30.

" Lord Br.'ihntt'i, finding ^ira creating such a race of Immortals,
said that it was advisable to create only such beings as would reap the
fruit of their own knrmas. J^iva, on hearing this, instantly stopped His
propaganda.”— 31-32

Sthftnu, litorally, the trunk of a tvoo. It means that Mva instantly stopped
the work of creation and became fixed like the trunk of a tree. In other words, He did
not carry on the work of creation after Rrahm& offered Him His sagfl^estions. From that
day He is also known as iSth&nii.

“ Afterwards, Svayainblui ^lanu became the Inisband of Ananti,
whom he^ obtained after great penances. ** By this alliance, Svayambhii
Mann was blessed with two sons, viz. — Priyavrata and Uttaiiap&da, and of
these, the latter was married to SAupita the daughter of Dharma.” — 33-34,

“ Uttftnapada became the father of the following four childi*en,
viz : — Apasyati, Apasyanta, KirtiinA-na, and Dhruva (Pole Star)." — 35.

" In the bygone ages, Dhruva practised severe penances for a period
of three thousand years and obtained from Bralima an abode in the
eternal celestial regions. The Saptarisis, acknowledging liim as their
chief clustered themselves round Idin." — 36-37.

iVotc,— The seven Xtisis (sagos), i.c., the Mdnasa sons of Urahnia. It means the cons*
tellation known as Ursa Major (the seven stars of which are said to be the seven sages,
i.e., the Mftnasa sons of Brahmd).

“ Dhruva begot a son, ^ista, from Dhanyl, the daughter of
Svayambhii Mann, and l^ista liad five children, viz. — Kripa, Ripunjaya,
Vpta, Vfika, and Vvikatejasa, from Suchclihaya, the daughter of Agni.
Ripunjaya became the father of Cbaksujrom Vlrini, the grand -daughter of
Bralunii. Chaksu became the father of ChAksusa Manu from the
daughter of Vlrini, and CliAkbiisa Manu begot on the princess NadvalS ten
valiant and enterprising sons, — Urfl, Puru, ^atadyumna, Satyav&ka,

Havi, Agnis^ut, Atiratra, Sudyiimna, Aparajita, and Abhimanyu,." — 38-42.

“ UrA had the following six sons, viz. — Agni, Suman, Khy&ti,
Ritu, AftgirA, and Gaya, from his consort, Agneyf.-— 43.

“ ArpgirA became the father of VSna, from SunlthA, the daughter
of Pitfi. The sages rubbed V$na to death, owing to his tyranny, and, as

TBE MATS? A POBANAM.

they were rubbing him, King Pfithu appeared from his hand. The great

; King Pfithu was the father of Aiitardhi\na and HavirdliAna. *—44.

• • “MAricha was the son of AiitardhAna from Sikhandiiil, and
..Ha\drdhAna had six sons, vh. — Pnicliinvarhisa. SAnga, \ania, Jukra, Vala
and i^ablia, from Dhisija, the daughter of Agni.” — 45.

** Prachinvarliisa begot many children belonging lo the Havirdhau
clan. He had tioi stalwart sous, well versed in archery, who are known
as Pracliotas, from vSavania, the daughter of Samiulra. d'liey all devoted
themselves to asceticism, and the trees that they grew to form a small
jungle where they couM practise (heir austerities, in process of time
developed into a tiiick forest of vast latitudes which was ultimately burnt
tiown by the lire at the commantls of Imlra < the (loiI of Itain).** — 4()-4iS.

“Tljeteu IVacIietas liad M-lris, tiu* daughter of Chamlrama, for
tiieir wife, from whoju they begot tlio Prajapali Daksa.” — 4^.

“ After giving birlli to Prnjapati l)ak>a the daughter of the moon
brought forth the trees, the herbs, and the liver Cliandravati.” — 50.

** Now liear the tal^> of the multiplication of the eighty ‘crores of
Daksa’s s\)us.” — 51.

“ Daksa lieeamo the pro^euitorof a most queer race. Among his
children some were bipeds, su.uc had inon^ feet, some had long ears
and some liroad ones, some had hsiture^ resembling ihose t)f the horse, the
bear, the lion, the dog, ihebiar, >r Vm camel, tbs sciug such avast

* multitude of Ids progcsiy, Hak^a cr'ate l a largo number of women.”

-~52-5n

“Out of ihe girls ho created, lie gave ten to Oliarma, thirteen
to Ka^yapa, and twont} -^ovon r.' the moon rluit form a certain galaxy of
stars. Tlieso very sanu^ daughlors of D.iksa produc.ed t.is?' further race of
Devas, Raksasas, maiikirnl and tlic oilier beings inhabitieg the extensive
universe.**— 54-55.

CHAPTER V.

The sages, after hearing this, roituesPid the Sage Silta to relate to
them how Devas, DAnava.s, Gandharvas, serpents and Uaksasas were born.
^ 1 .

Slita said that in ilie days gone by, the work of creation was
originated by desire, perception and touch. Later on, Daksa started the
work of creation by the conjunction of men and women. -2.

“Hear,.0 sages! I shall now relate to you liow l)ak§a introduced
a new system of creation at the injunction of 13rahm4.**— 3.

OHAPTBB V.

Daksa begot tliousands of issiieB from his wife, PA,nchajan!, wlien
he saw that the Devas, the llisis, and tlie serpents, etc., created from
the mind of the Creator bad not the same faculty to help the growth of
creation.— 4.

N&rada, on seeing the progress of Daksa in the field of creation,
said : — 5.

“ 0, ye Ri§is, who are sons of Daksa ! first reconnoitre the extent of
the universe and then set yourselves to the work of creation.*’ -6.

“ On hearing the above words of tlie Sage Narada, the sons of
Daksa started to survey tlie length and breadth of the universe, and
ultimately lost themselves, as tlie rivers do when they fall into the ocean.
They have not returned unto this day.** — 7.

The lost sons of Daksa were known by the name of Haryarfva,
and the former giving them up for lost, created one tliousand BrAh-
luanas known as Siival. — 8.

On ^finding the jJavals carrying on the work of creation, the
Sage Narada went to them and said -.—“First examine the extent of the
universe and tiy to reclaim your lost brothers, then carry on the work
of creation.** — 9-10.

“Taking to the words of the sage, tliey started to reclaim their
lost brothers, but met with the same fate; and it is for this reason that
no one dares to repeat the same experiment unto this day.*’ — 11.

On losing tlie latter batch of his sons, Daksa begot sixty daughters
from Pdnehajani, the daughter of Virani. Out of those girls, he gave ten
to Dharma, thirteen to Kasyapa, twentyseven to Chandramd and four to
Aristaneini. He also gave two to the son of Bhrigu, another two to
Kritia^va, and two to Aftgira. Their names will be related hereafter.— 12-14.

Mariitvati, Vasu, Yami, liamba, Blianii, ArundhatJ, Safikalpa,
Muhfirtii, Sadhya, Viava, who were given to Dharma, were the mothers of
the Devas.— 15-16.

^ I

Visvadeva was born of Visvd, Sadliyaguna from Sadhya, Marutvanta-
gan from Marutvati, VSsava from Vasu, Bhanava from Bhdnu, Muhfirtaka
from Muhfirtii, Ghosa from Lamba, Nagrithi from YfimJ, the dweller in
pntala from iCrundhati, Safikalpa from Safikalpfi. — 17-19.

The most powerful of the Devas that pervade the univei-se are
known by the name of Vasus, who are eight in number, viz, : — Apa,
Dbruva, Soma, Dhara, Anila, Auala, Pratyusif and Prabhasa. — 20-21.

The four sons of Apa are Santa, Danda, Sdmva, and Manivakra.
They became the protectors of sacrifical rites. — 22,

THE MAT8YA PURANAM.

1 %

Dhruva became the father of Kala, Soiii of Varchft, Dhara of
Dravi^a and Havyavaha. Dravina and llavyavaha were born of Kalya^t,
and Manohar^, the daughter of Hari, was the mother of Prana, Ramana,
disra. — 23-24.

Anila became the father of the two powerful sons, viss. : — Manojava
and Avijnatgati from Siva, — 25.

Anala perchance cast his seed in a heap of reeds, wlienee sprang up
Kumara, Saklia, Vij^aklia and Naigameya. 'fhey were fostered by the
Pleiades, and that is why they arc known as Ivartikeya, and the great
Risi Devala was begotten ])y Pratyusa. — 2d-27.

Note.— Efittika, the third of the 27 lunar mansions orastcrisms, consisting of six stars.
The six stars are represouted as nymphs acting as nurses to Kartikeya, the Qod of war.

Prabhasa begot the renowned arcliiiecl and builder— the great
Visvakarma • to make inansionjj, pleasure gai'dens, statues, oriiaiii.mts,
tanks, wells, etc. — 28.

Vamadevas, i.e., Riidras, tlic creators of the Immortals, are eleven
in number; vis.: Ajaikapada, Ahirlnidlinya, Vinlpfiksa, Raivuta, tiara,
Bahurupa, Tryamvaka, Savitra, dayanla, Pinaki, Aparajita. The eleven
Rudras were created by the mind of Brahma each holding a trident in Ids
hand. An account of their having created a race of Immortals, numbering
84crores, has been given before. The Jtudras pervade and protect the nni-
veraeaud have l)eg«.jtten many ehildron from the womb of Surabhi. — 29-32.

Here en(h the fifth Chapter^ dctilhifj irith the progenies of Vasus
(Uid Jiudras,

CHAPTER YI.

Shta, addressing the sagos who were listening to his narrations
with wrapt attention at Xaimisaranya, sal(i : — ’‘0, sages! I shall now
enumerate to you the names of Kas^yapa’s sons that ho liad from Ids
13 wives. Aditi, Dili, Dann, Arista, Sursa, Siirabhi, Vinat/i, TAinrA,
KrodhavasJa, Ira, Kadru, Virfva and Muni were the thirteen wives of
Kailyapa. — 1-2.

Devas called Tusita who flourished in the reign of Chak^usa Mann,
came to be known as Adityas (Suns,, owing to their having been born as
thesonsof Devas called glorious Karfyapa from Ids wife, Adhi, during the
reign of King Vaivasvata Mann. They were twolv^e in number, inz,, Indra,
DhA,tii, Bhaga, Tvast?!, ^litra, Vanina, Yama, Vivasvana, SavitA, PusA., An-
itum&na, and Visnu. Those were the 12 Adityas —the centre of rays. — 3-5.

The Devapraharanas the sons of Kriaasva Risi, and the twelve Adityas
appear at the beginning of every Manvantara and Kalpa and vanish at
their termination. Dili, the second wife of Karfyapa, gave birth to two eons,

obapteb Vi.

mz., Hiranyakafiipu and Firanydk^a. Hiranyakarfipu had four sons, viz..
Prahlfida, AnulilAda, Saiphlada and Mlada. Prahinda had the following
sous Ayushinana, Shivi, BAskala, and Virochana. Bali was the son of
Birochana^and the former had one hundred sons, the oldest of whom was
BSna. — 6-10.

The notable brothers of Bana were : — Dhritarastra, Silrya, Chandra,.
Chandraipsutapaiui, Nikumbhanabha, Gurbaksa, Kuksibbima, and Vibhi-
$apa. — 11.

These were the most notable of Bana’s brothers. Bana had one
thousand arms, and each arm was bedecked with a different kind of weapon.
Vanawasan ardent devotee of Lord Siva, and had won over the latter
by his deep devotions. In fact, he was such an earnest devotee that he
bad almost unified liiinself witli the Lord. His realm was guarded by
Siva Himself, the wielder of the trident. — 12-13.

Uluka, ^akuni, Bhuta-samtripana, and Malianabha were the sons
of Iliranyliksa. The four sons of Iliranyaksa begot an invincible band of
demons, numbering 77 croros, who had mighty limh.s, various kinds of
faces, and were most hardy. — 14-15.

Danu, the third wife of Ka*iyapa, brought forth one hundred mighty
demons, the principal one of whom was Viprachitti. — 16.

Dvimfirdhii, jJakuni, Sankurfirodhara, Ayomukha, l^ambara, KapMa,
Vfimana, Maiichi, MeghavAna, Ira, Garbharfira, Vidrabaua, Ketu, Ketuvirya,
i^atlirida, liulrajit, Saptajit, Vajranablia, Ekachakra, Mahabahu, Vajrakba,
Tciraka, Asiloma, Piiloma, Vindu, lUpa, Svarbhanu, Vri^aparva were
chiefly the noteworthy brotliers of Viprachit. — 17-20.

Svarbhanu gave birth to a daughter, named Prabha, PulomA gave
birtli *to l^achi, Maya to Updanavi, Mandodari and Kiihii, Vri§aparvan
to ^armis(ha, Sundari and OhandrH, and Vaitlvknara to Pulom^ and
Kalika.--21.22.

Puloinfl and Kalika were married to the demon King, Marlchi,
who begot another formidable batch of Kaksasas, numbering 60 thousand
from them. — 23.

The P^ulomas and the Kalikgyas, i.e., the demon progeny of PulomA
and KalikS, after being made invulnerable even against the Devas,
began to live in Hiranyapura. Lord Visnii killed the Pauloinas and
KrdikSyas, who had become most haughty after they were made invul-
nerable by Brahmft. Only Viprachit survived, and he produced another
race of thirteen demons, known as Saihimkfiya from the womb of SiiphikA
the sister of Hirapyakarfipu.— 24-25.

BE MATSYA UBABAM.

Note, — The Paulomas and the Edlikdyas were only made invulnerable by Brahmlt
and only the minor (iods could not kill them, bat Lord Vi^nn is the Supremo God.

Vyamsa, Kalpa, Nula, Vatapi, Ilvala, Nainuchi, Svasripa, Ajana,
Naraka, Kalaiiabha, Saniirina, Kalavirya, Potaraua were among the
SaihiipkSya class of demons. Saiplilada, tlie of Iliranyakasipu, produced
the race of Nivatkavacha demons. — 2C-28.

■j iVote.--Potarana, the thirteonth domoii of the Saihiiokaiya class, is not mentioned
in the text, but the lumibor thirteen is laid down in the text. To complete the list,
therefore, 1 have included the name of Potarand, on the authority of Hari Vamsapurdna.

This class of Nivata-kavacha demons that Avas made invulnerable
to the Devas, <lemons and serpents, was nitimately destroyed by Arjnna — a
hero of Mahabharata — by the grace of Siva. — 21).

Kadyapa had tlie following six dan-. liters, from his wife, Tamra : —
^uki, ^eni, Bluisi, Sngrivi, Gridhribi, iSuchi. — 30.

^uki became the nxdher of rfuka and Ulfika, ticiu of ^yena,
Bhi'isi of Kurara, Gfidld of Gridhra and Kapota, J?nclji of Ifnmsa, Sarasa
and Vaka, &c. — 32.

Note. - Sdka= Parrot. Uldka = Owl. .iyena=llawk. Kurara—Osprey. Gfidhra==
Vulture. Kapdta= Pigeon. Ham.sa-=.S\van. Sarasa^ Crane. Vaka=I)nck.

Sugrivi gave biilh to goat, horse, ram, camol, mule, i^c.

From his wife Vinita, Kailyap-a begot Gannln, the lord of birds, the
Aruna, and a daughter, named Saielr.jniiii ( Liglit ning'. — 3‘».34.

Sampnti and Jatayidi were tl«<» sons <»f Arena, and Vabliru and
l^ighragha were the sons of Sainpnti. --'‘Jo.

Jataynli was the father of Ktunikaia, S5alag:1mi, Sfirasa, HajjiivAla
and Bherunda — 30.

The above nicjjtioned son.s of Jalayuh became the ancestors of
different species ol bir<ls, and Sinasa, one of the wives of Kadyapa,
became the inotlier of serpents. — 37.

Kadru — a wife of Kasyapa -gave birth to several thonsand-liooded
serpents, the principal ones of whom are : -i:5esa, Vasuki, Karkota, i^a/iklia,
AirAvata, Karpbaln, Diiananjaj’a, Mahujiila, I’adma, Asvalara (mule),
Tak^aka, Elapattra, Alahapadma, Dhritarastra, Balahaka, f^ankhapala,
MuliAsankha, Pudpadahstra, i^iiljlianana, i5a/jkuromA, Bahrda, Vainana
PAnina, Kapila. Diirmukha. and Patahjali.— 3iS-41.

The ubove-named sons of Kadni and Kadyapa were the fore-fathers
of different classes of serpents, most of whom were consumed in the
great Racritice of Jarnnejaya.-''42.

Note.Waiimejaya wns the non of King Pariksita. The latter was bitten by a serpent
and ^ied in consequence. Jaumejay a, therefore, to avenge his father's death, performed a
great aaorifica to consome all the serpents in which a large nnmber of them was destroyed.

OHAPTEB Vtl.

P'roni Ilia wife, Krodhvafia, Karfj^apa had a race of KrodbavaA^
demons, Tiunibering a million who were ultimately killed by Bhimasena -a
hero of Malu'ibhArata.— 43.

Snrabbi, one of the wives of KaiJyapa, gave birth to the attend-
ants of Riidras, cows, buffaloes, &c. — 44.

iVote.— Rudras aro a group of Gods, eleven in nimiber, supposed to be the manifesta-
tions of Siva, who is said to be the head of the group.

Muni and Arista, otlier two wives of Karfyapa, gave birth to the
class of Munis and Apsaras and the race of Kinnaras and Gandharvas,
respectively. — 45.

Froin IrA, Kaslyapa begot reeds, trees, creepers, &c., and from his
wife Virfva, he produced a race of numerous Yaksas and demons. —46.

Diti— a wife of Karf^’^apa— gave birth to 19 maruts fGods of wind),
who were the beloved of the Deva's.

Here ends the sixth Ghapter dealing with the progeny of Kasyapa.

" CHAPTER VII.

The Risis said How did Diti again beget the Maruts and
how did the latter become the friends of the Dovas ?-— 1.

Suta said: —In the days gone by, wlieu Lord Visnu des-
troyed the offspring of Diti in the great war between the Devas and
Asuras, Diti repaired to Syaiiiantapanchaka — a holy place — on tlie banks
of the Sarasvati, and devoted herself to the worsliip of her husband
and practised severe penatices for a considerable length of time. — 2-3.

Note , — A true Hindu wife always regards her husband as her supreme Lord. She
has the same devotion for her as one has for God. Her salvation lies through her
husband.

After a little more than a century, Diti, the mother of demons,
who had practised hard penances like a liWi and had become emaciated
and aged owing to lier living on phalahara and regularly keeping
up Cliandniyana and other fasts, asked ^asisjha and other sages.— 4-5.

Note.— Pbalfthfira. The Hindus in course of their fasts do not take cooked food.
They only take light things and particularly fruits. Ptialahdra literally means a repast
of fruits.

CbUndrAyana is a particular fast, the chief feature of which is that one has to regu-
late his morsels of phalahara to the phases of the moon, i.e., on the new-moon-day he has
to take only one morsel which ho goes on increasing one by one each day, for a fortnight,
when the fast terminates.

Sages ! Tell me some such vrata tlint would free me from the
crushing grief of iny son’s destruction and make me feel happy in this
world as well as in the next.” — 6.

THE 1HAT8YA PUHAEAM.

Aiote.— 7rata means fast. Any self-imposed raligtons observance, Boetriotion,
Vow, Precept, Penance.

In this loorld as n<ell os in the next : '’’he Hindus believe in the transmigration
of sonl. According to this idea, there in a life after death nntil the sonl becomes
totally unified with Brahma, which is Kirvfina or final rest. The nest world here,
therefore, refers to the re-bIrth after transmigraiion of sonl.

The sage Y.asi-stlia advisod Diti to ohsprvo tlie Afatlana-Dvadailt
fast, by keepiiipr wliicli Oifi hecanie the inotlier of the Mamts and
was liberated from her pangs of grief.— 7.

The liisis said ; — “ Pious Sage, Suta ! we are very anxious
to know something of the iladana-IVndadi' fast, by the observance of
which Diti begot forty-nine sons again faftor her progeny was destroyed
by Visnu;.” — 8.

Suta said “ Hear, 0 Risis ! wliat the Sage t'asistha said t j Diti
about the fast in question. I sludl repeat to you the same in detaiJ.”
—9.

"The fast begins in tlie inontli ol Cliaitra, on the lifib day of
the bright fortnight. One who observes this fast shonhl jjlace a jar
of gold, silver, copper, biiiss or eartli- -ae<*or(Hng to his means — <in an
earthen platform, after filling it with (lUTeimi fniils, pieces of sugar-
cane, and white rice, before idacing the jar ..n ilio platform, it should also
be painted with white sandal and eiivered with two pieces of wliite cloth.
After this, a small plate of copper conluinitig some fruits, gold and raw
sugar should be placed .in tlie top of the jar. .Above It shmdil be placed
a plantain leaf, bearing an imago of Cupid, and to the left of it should be
placed the image of Rati made of suirar. After this, the w'orship of
Cupid and Hati sliould bo perlormed in the billowing manner t —
The images should first bo bathed with incense and water, then white
flowers, rice, and sesamnm siionld he offered. Afterwards, the Aftgapfij.^
(body worship) should follow, as indicated below ;~Aftcr pronouncing
Otfi K&mdya, worsbip tbe feet. After jironouncing Om fiaitbhigyadaya ,
worship the legs. After pronouncing (hn Simurdya, worship the thighs.
After pronouncing 0»/i Manmathaya, worship the waist. After pronouncing
Ont Svatohodardya, woraliip the stomach. After pronouncing OijiAna^dj/u,
worship the breast. After proiumneing Orfi Vadmamulthdya, worship the
mouth. After pronouncing Utji Panehaaaraya, worship the hands. After
pronouncing Otfi Sarvdtmave, worship the head. Oji the completion of
this worship, sandal and incetisc should be offeied, and then prayers
should be sung accompained by music. In case there be no one to sing
prayers and play on the music, then the glories of KAina and Keiava

naAPTER VII.

hIiouM be narrated and listened to. On the following morning, the jar
should be given to a Brahmana. — 10-18.

A'ote.— In the text, only Kaniayit, Saubhlgijaddya, &o.. are given. Bat all those
expressions should be prefixed by (Om) and saflixed by (Aatnah), before being pronounced
at the time of worship. Kdiu&ya, thus prefixed and suffixed, becomes. Orp Kamdya tiamaii,
which means ** I salute Kdma, the God of love. Similarly all the expressions are sitnply
meant to convey the salutations of the worshipper to the Lord of love— expressive of the
former's devotion and reverence to the latter. All the expressions are only adjectival
that ultimately apply to Cupid, uia,— Kania-God of Love, Cupid.

Anaugn, literally, moans without a body. Cupid was destroyed by Siva and became
bodiless. Ho is thoreforo known as anaiiga also.

Saubhfigyad a, literally, means the giver of good luck, and here applies to the (iod
of Love who brings good Jnek.

Smara literally, means reniombrancc. Because Cupid appears and begins to exercise
His influence merely by thinking of Him, the term itself has become a name of Cupid.

J^admamukha literally, means the mouth of a lotus or (ii) one who has a face as beauti-
ful as a lotus. I’liis expressioii is often employed by Indian poets to describe a beautiful
face. As the f.aee of Cupid is :is aromatic, as delicate, as soft and as healthy^looking as a
lotus, Ho is known i»y this name also.

Panchaifera literally, means one who holds five arrows. Cupid is armed with the
following live arrows : —

'sr ^ 'sr I eraw: ii

The same five arrows are also differently named as : —

^ s&rrarenvfswT i «Bniw sTsftfmn.* ii

Ho is therefore known as Panclia:iara also

ekirviilm oi moans the whole soul and applies to Cupid.

After making over the jar to a deserving Brabmana, the
worshipper should feast a number of Brahmanas with devotion, and
aflei wards he should have his own meal devoid of salt. Then, the
invited Br:lhinanas should be dismissetl with presents, and the following
prayer should be uttered before giving them presents : — 19.

0, Lord Janardana, in the form of Cupid ! Who bring bliss
to every soul, be pleased witli thy devotee.** — 20.

The same routine of worehip should be observed each month,
on the twelvth day of the bright fortnight, and continued on
for a whole yeai*. The worsliipper should obsei ve a fast on the ] 3th
day of the brifelit fortnight and worehip Vi§nii. On the 12th day of
every bright fortnight, he should live only on fruits and sleep on the floor.
At the beginning of the IStli month, he is to finally complete his cycle
of fasts by performing worship as mentioned before, and on its completion
ho should worship the golden image of Cupid. Afterwards, white
sesamum, mixed with clarified butter, should be poured into fire and at
the time of each sacrificial offering the various names of Cupid, already

THE MAT8YA PURAHAM.

mentioned, prefixed with om and suffixed with Smhd, shouhl be pro-
nounced'. At the close of the sacrifice, the worshipper should also worsliip
the officiating priest and his consort, and then dismiss all his Bnlhniana
guests after feasting, garlanding, and giving them presents of clarified
butter, cows, decentlj^-arranged beds, clothes, ornaments, sugarcane.
The golden image of Cupid should be given to the officiating priest
along with other presents mentioned above, according to the means of
the worshipper.““21--().

One wlio observes the Mmlana Dvadarfi fast in this way, becoines
liberate<l from evils and begets worthy children and, finally, passes
away in peace, for V'i>iin and Sinara are ilie same. -27-28.

Kote.— Liberated from all erils or or vices. In otlicr words Maclan-dvftdasi fast,
by exercising its inflnonco on tlic body and mind, iinpri>vos the man both physically
and morally. Later on, by being blessod with children, he ;.asso.M away in leaceand
attains rest; for bo feels that his worthy children would discharge their duties unto
God, their deceased ancestors, and mankind. It is for the fullllrnent of these duties that
a Hindu is always so anxious to beget worthy sons.

The worsliip of Kfima fulfils the desires of the worshipper.
Bearing the advantages of the Madana Dvadaili fast, Diti observed it
devoutly.— 29.

Katiyapa chanced to meet his wife Diti. and through his powers
(of asceticism) made her voung again. On being questioned by Katfyapa,
Diti said that slie wanted to be mother of sucli a progeny as would
kill Lord Indra and conquer all tlic Devas. Ka»<yapa promised to beget
such a child from her womb when tlie sage Apastamlia perforrne<l a
putresti sacrifice. The sage Apstamba eventually began to perform the
sacrifice.— 30-34.

Note.— Putresti is a special sacriflee svhich is performed to beget an offspring.

At the time of peiTorming the sacrifice, the sage Apastamba began
to recite Indra Satrurbhavasva Smha, at wliich the Devas became pleased
and the demons were overpowerd with grief.— 35.

Note.-- Indra Aitrurrurdha svu and J7idra Satrurvardha sm Svdhd mean the
same thing, but, strictly speaking, the lutkr expression was applied by the sago
Apastamba. It has been put in a modified form to suit the metro. It is a compound
word, and can be expounded in two ways, vie., (the enemy of Indra) and (Indra is
whose enemy). Apastamba, through a coincidence, began to pronounce the expression
with such accent and emphasis as would admit the latter way of expounding the
compound word which entirely reversed the object of Diti and, consequently, the
Devas were pleased and the demons were overtaken with grief. It is therefore said ; -

At the concInBioii of the Hacrifice, Kiu^yapa performed I he purifica-
tory ceremonies to facilitate conception, and began to counsel liis wife
how a pregnant woman should live.— 36.

OBAPTBB VJL

He advified Diti to remain in tliat liermitage for a century and
not to take any meals in tlie morning and evening. Continuing ])is advice
he said that a pregnant woman should not often go and sit at tlie root of
a tree, nor should slie sit on a hroom-sfiek or a pestle. Slje shotdd not
enter or plunge herself in deep waters, and should also avoid living in
a solitary house, sitting iipr)n an ant-hill, and also depression of mind.
She should not write by lier nails, charcoal or ashes, on tlie floor, and
should avoid much sleeping and labciur. She sliraild also 'abstain from
sitting in a place covered with coal, cliaff, and bones, as uvl I as from
quarreling and j^awning. She should not keep her hair unkempt, nor her
person unclean, nor should she sleep with her head towards the north.
She should never doff her garments, and should not allow her mind to
be afflicted or her feet to remain wet. She should avoid much laughing
and the use of inanspieious words. She should s?rve her preceptor, do
pious deeds, aiul bathe in lukewarm medicated water. She should take
great corg of herself in every way, should wear fine orinnnents, worsliip
Vastu (household deity), keep herself pleased, and devotedly serve her
husband. She should give alms to the poor and worship Gauri (the
wife of ^iva) on the 3nl day of a bright fortnight. A woman and, particu-
larly one who is in the family way, if she follow such a course, begets ami-
able, valiant, and long-lived cliihlren ; otherwise there is always a clanger
of miscarriage. “Therefore 0 beloved! follow the directions just
explained to .you, May }’’c)u be blessed. I am now going to practise
penances 37-48.

After this, Katfyapa vanislied then and there, and Diti followed
the instructions of her lord to the letter. — 49.

Tndra came to know all this, and became fearfully alarmed.
In his consternation, he left His kingdom of Heaven and going to Diti
began to serve her. He, putting on a briglit appearance, patiently and
craftily began to pry into tlie daily life of Diti, in the hope that she might
give Him an opportunity of cjiusing an abortion, by some way neglecting
or omiting to follow closely the precautions suggested by her husband.
—50.51.

Diti, not knowing the foul intentions of Tndra, did not entertain
any suspicion, and she went on following the injunctions of her husband
very closely, till there remained only three days to complete the century.
She was so much surcliarged with joy that she failed to observe the
precautions, and one day she did not wash her feet, kept her hair
unkempt and went to sleep like that.— 52-53.

TRB.MAT8YA PURAVAU.

In her recklessness, she slept in course of the <layi with her
head towards the north. All those irrepfiilarities afforded a good opportu-
nity to Indra to enter into her womb in His subtle body ; and by Hie
weapon divided the child in the womb into seven parts. To His great
surprise and dismay each part developed iido a child. They all began
to cry in tlie womb, then Indra divided each one into seven parts.
Indra thus divided the child in the womb into fortynine parts, but each
part became a child, and they all began to cry. On seeing this, lie was
awfully astonished, and asked them not to cry.— 58.

Aote^—AJirodistn:=: “rtoiiot wcop or cry.'* said Indra to the crying children in the
womb ; and that is why they uoro uamod *• Marnt “ afterwards.

Indra came to know, through llis Vogie powers, that it was on
account of Oiti’s observance of the Pvailarfi fast and woishipof Kama that
His weapon could not destroy her child in the womb. His own ihonghts
began to oppress Him. He said to Himself that, instead of one, they
multiplied into forty-nine. Devas could not destroy them. It would
be safer to make them f)evas.’'‘ 50 01.

After this, Indra appeared before Diti and besought her
to forgive Him for His base action. He said that lie did that, ])ecaii8e
statesmanship dictates that a wise man should always endeavour to put an
end to bis enemies. Tin y would, fioiu tliat day forward, he known as the
‘*Marut*’and would rank among the iVvas and would be entitled to a
share in the sacrificial olTerliig'^, like other Devas.

In this way, India, after making llie '‘llaruts" into Devas and,
taking Diti with Him in His vimAiia, returned to Heaven. — fii.

A'ote.-*ViDi&na : tho conveyance of the Komotlun^; like the flying machine of

the present times.

Since then, the Marnts arc classed among the Devas. Tliey receive
their share of sacrificial offerings, and after leaving llie demons their
kith and kin, they have closely identified themselves uitli the Devas. — 65.

Bere ends the seventh Olmptev de ilinfj vnih Madana Dvddasi Vrata*

CIIAITKU VIII.

Tlie Risis said 0 Suta ! Wo have heard with concentrated
attention what yon have been ]deased to relate to ns ; now we feel desirous
to know the lives of the kings that flourished at each order of creation. — 1.

The Sage Suta said : — At the time when King Piilhn was anointed
and made lord of tlie world, Chandrama was made the king of medi-
cinal herbs, sacrifices, fasts, penances, stars, planets, Brahmanas, trees,
thickets, creepers; Vanina of waters; Kuvera of wealth and (other)
triners : theSuD of the twelve Adityas * Agni of Vasus ; Daksa of Prajdpatb;

OBAPfBS It.

Indra of gods ; PraliUda of demons; Yarna of pitps; l^ivaof demons
ajid Yak^as ; the Himalayas of the mountains ; the Ocean of the watei-s ;
Chitraratha of Oandharvdfi and Kumaras ; Vasuki of powerful serpents;
Tak^aka of other snakes ; Airnvata of the Diggajas and other elephants;
tlie peacock of birds, Uchaiilrava of horses ; the lion of the animals living
in jungles ; tlie bull of the cows ; the trees of the herbs. —2-8.

Similarly, Lord Brahma made the Devas Sudharma, Sankhapada,
Eetumana, Hiranyaroinn, the kings of East. South, West and North
respectively ; and They protect the universe by destroying its enemies,
unto this day. — Si-10.

The various kings named above, collected together and took part
in the coronation of king Pjithu, and recognised him as the sovereign of
the world. King Pi ithu reignctl till the end of rhak^nsa Manvantara, when
he was succeeded by King Vjiivasvata Manu of the solar d}'nasty. — 11-12.

Here ends the eitjiuli Chapter dealinfj with the coronation of Kings,

CHAPTEIl IX.

Tlie Sage Sula said: “After hearing tliat, King Manu again
requested the Fish Ood to narrate to him the career of the Manus who
flourished in bj’gone ages’*.—!.

Tlie Fisli (iod said : “ O King ! listen. 1 shall relate to you briefly
the lives of the Manus of yore, and shall give you a short history of
Manvantai'cas and their times. — 2.

“ 0 Son of Martanda, liear attentively. In tlie bygone ages, at the
close of the reign of Svayambliuva Manu there was a group of Devas,
known as Yamas. In all Manvantaras, classes, such as Marichi, &c., are
recorded to have appeared. Svayambliuva Manu had ten sons, tis , : —
Agniglira, Agnivaliu, Uipliplia, Savala, JyotismAna, Dyulimfina, Havj-a,
Medha, Mgdhatithi, Vasu. They having established a code of law and
morality departed to felicity. Tiiis has been narrated as the Svayain-
bhuva Manvantara.— "3-6.

The Svarocliida-manvantara followed it. There were of Svnrochisa
Manu four sons, viz,, Nabha, Nabhasya, Prasfiti, Biiavana. Of this Man-
vantara, the**fo!lowiiig are recorded as seven Bisis : viz,, Datta, Nisfehaya,
Vanastamba, Prana, Kaiiyapa, Aurva, and Brihaspati." The seven Devas
of this Manvantara were sons of Vasis(ha, known as Tusita, Hastiiidra,
Sukrita, Murti, Apa, J^mti, and Ayasmaya.— 7-10.

In the third or Auttaniiya Manvantara, ^Vtanu named Auttami had ten
eons, «i«., W, Drja, Tarja, Suchi, i^ukra, Madhu, Madhava, Nabhasya,
Nabhi, and Saha *' (who was most illustrlousV The group of Devas in this

TUB MATSYA PtJRABAlit-

Manvantnra was known by the name of iiAvana. The following were the
seven Itijjis in lliis Afanvanlara wh > were also known by tlie name of Orja
Kuuknriii,i()i, I )al Miysi, .^ankliu, l^ravahann, Siva, Sita, Sasmita. — 11-14.

In the fonrth Manvantaia wliieh was called 'laniasa, flie seven Wisis
were: — Kavi, P|ithn, Agni, Akapi, Kapi, Jalpa, and Dhiinana; and the
group of Devas were known bj^ the name of Sadhya — J5-16.

The King T.'unasa Mann had ten sons, vis, :—x\kalma.sa, Dhanvl,
Tapomula, Tapodhaiia, Taporati, Tapasya, Tapodyuti, Parantapa, Tapo-
bliogi and Tapoyogi. — 17-18.

In the [fifth] Raivat Manvantara, Dovabrdra, Subfihu, Parjanya,
Somapa, Hiranya-Roina, SaptasSva were the seven Risis; and Abhutarajas
was the group of Devas. Arnna, Talvadarrfi, \'ittavan, Havyapa, Kapi,
Yukta, Nirntsuka, Satva, Nirnioha and Praka^aka were the ten pious and
illustrious sons of Itaivalaka Alami. — It) — '22.

In the sixth or Chik^iira Manvantara, Rhngu, Sudlulma, Viraja,
Saliirfnu, Nada, Vivasvanji and Atinama were the sev(*n ITi^is. Ihc group
of five Devas was, bokluis, Itihlifis, ltil)lnis, Ikn imulns and Divankasas
in this Manvantara. (Inik^uva Mann had tom sons, sncli as Urn, &c., as
has been already inentionofl by me in tlio g» nealogy of Svayambhiiva
Manu in Ciha])ter I

After the Cliak'^U'^a Manvanta’a, as narniied hy me, shall occur the
seventli Manvantara, wiiicli is caliiMi Vaivasvata. •“’I’O

In the Vaivasvata .Manvanmra, Ani, Vasi-tha, ( lanlama, Karfyapn,
Bharadw-ija, the pownifnl Yo^i, Visw.unit ra, daindagni, aio tlie seven
Risis. The severj Uisis, albn* e-tal>li>hing a codi? of law and morality
depart to felicity. S.ldliy.js. Vi4»s, Itn 1im>, .Marnts, Vasns, AsvaniknniAras,
Adityas are tlie classes of Devas in Vaivasvata .Manvantara. The King
Vaivasvata iranu liad ton renr)wijed sons, r/c. --Iksvrikn, &c. In every
Manvantara there arc seven Risis who, after cstahlisliing a code of law
and morality, depart to I'd icily. — l?7-ol.

Now 1 shall ex])laiii to you something a ))out the Savariiya Man^
vantara. AsivathAmA, J^aradv.-ina, Kau'Jika, fl;dava, Satfinanda, Kai53'apa,
Rama, are the seven Risis in this .\lanvanta»a. Dhriti, Variyfnia, Yavasa,
Suvarna, Vri^ti, Cliarisrni, Idya, Kumati, Vasu, Snkra arc the ten valiant
sons of the Manu Slvai ni”; —

Raucliaya, &c., shall bo another six Alarms after Savarni.

From Prajlpati Itnchi^theio shall be Ranchya Manu, from Prajnpati
Bliutya there shall be Bhaiitya Maim and from Rralima there shall be
Meros&varnya, Rita, IlitadlnimA, Visvakesna Manus.

CHAPTER X.

“ I have explained to you sometliing about the past and future
Manus, 0, King! Similarly, commencing from the age of Devas, in the
904lh age, the afore-mentioned fourteen Manns rule in succession. In«
their time, they play their part in the creation of tlie moveable and
immoveable objects, and afterwards attain (Inal rest with Brabm^, at the
end of tlie age.' They (the Manus', after 1,000 tiges, shall be absorbed in
BrahmiS and be joined to Vianu **. — 34.

Here ends the ninth Chapter dealing with Manvantaras.

CHAPTER X.

The sages said that in ancient times the kings came to be called
Pilrthiva, on account of tlieirsway all over the land ; but how did the earth
come to be known as Prithvi ? 0 Suta ! tell us also why the earth came to
be called “Gau? V- 12.

Sfila said that Prajapati A/iga, in the family of Svayambhuva Manu,
was born Mio was mariied to the vile daughter of Mrityn, named Sunitha
the shrew, who gave birth to Vena. King Vena was valiant, but oppressive
and sinful. The sagos, seeing the sinful deeds of the king, who used to
forcibly seize the wealth and the women of others, approached him with the
object of bringing about law and order by giving him good advice. — 3-5.
But when the king did not listen to the good advice of the sages, they
killed him by their curse. After that being afraid of anarchy, the sinless
Brahinanas began to churn the dead body of the king from which first
came out the races of Mlechhas. — 0-7.

A'ote.— Mlectihas has been deSiied by Baudhdyana as moaning “ Non-Aryan, a foreig-
ner, sinner, outcast, barbarian."

Black as soot the barbarian race that came out of V6nu was the
outcome of the evil qualities of his mother ; and from the portion of the
good qualities of his pious father, appeared from the right hand of the
dead king, a most brilliant figure, wearing au armour, studded with preci-
ous stones, and armed with bow and arrow in one hand and holding a club
in the other. The illustrious figure thus produced, after so much difficulty,
was named Pjithu. King Piithii was anointed by the Brahinanas, but
even then he practised severe austerities. — 8-10.

Lord Viijnu, greatly moved by the profound devotion of the King
Pritlni, showered His blessings upon liim. The king, after being thus blessed
by the Lord, became most powerful and illusti'ious. On seeing the earth
devoid of Vedic rites, he was filled with righteous indignation, and pre-
pared himself to destroy it witli his never-failing arrow. The earthy trem-
bling with fear, assumed the form of a oow and took to flight. — 11-12.

THE MATSYA PUBANAM.

iVote.— This exprosscs a heflutiful allog^opy. The righteous king saw that the people
had given up the practico of the Vodic rites and wore drift iig towards sin by leaps and
bounds. Yathfl tnthft Pr.ija - no wonder, tJierefcre, (hnt the people should have

become so much demoralised during tlio sway of his predecessor - the wicked V^na.
Pfitbu, the pious, could not possibly tolerate such a chaos, and in his rage he made up
bis mind to destroy the sinners, when suddenly a thought flashed through his mind that law
and order could be ovolvod oven without resorting to such an extreme measure. The
laud appeared to him like a cow that could give sweet milk, if properly milked. He
therefore applied himself to uplift the degenerated and to take good care of the new
generation.

Cf.-

Besides this, the cow is the most imporhint of all nnimals in India. She plays a
great part in the agricuUnral pru.sperlty of tin* country by bringing forth oxen. She
nourishes the nation with her sweet milk and glu e. She is a very docile and harmless crea-
ture. Her hide supplies shoes to the people. Site takt^s mot hot ly care of the nation, and
that is why she is held .so sacred by the. Aryans \\h«> are the otiginal inhabitants of bliArala-
varsa. Even now a man, to seek forgiveness or shelter, pins in a Idudo of grass in his
month and addresses a real Aryan, “I am your eow, f»»rgiv(‘ me or save me.” The moment
such a man approaches a true Aryan, ho is rendered all pos.sible as.sistanco at every risk
and stake by the Aryan.

Similarly, when tliat thought crossed (ho mind of I’iitliu, ho compared the land to
the cow, and then he could not do.stroy it.

Thirdly, it is tlu! poetic way saying Iha^, ^^lle^ Ihr earth l)ccamo so terribly afraid
of the power of the king, it appealed lor meicy by appearing before him and telling him
that it was his cow.

Fourthly, the sinners, trembling with fear, eravod the forgiveness of the sovereign by
calling themselves his cow and promising to turn over a new leaf - which will be clear
further on.

The eartli went on rmlnin^.,^ tind tlie kiii^ continued the cliase.
After getting overpowered, slie Rtoi>pe(l and ciaved forgiveness and asked
what to do. — 13.

Aof«.— -The allegory is continued. The king is portrayed as chasing the race of
shineni who, to save their lives, are depicted to be running away and calling
themselves cows, so that the king may not shoot his arrow at them. The sinners
in their consternation have no couiago to faco their righteous * sovereign, until
they are deadbeat and can proceed no further. The sovereign would not let them
inn away, for he is anxi«>us to reclaim and nplift them. He would therefore simply
put his arrow on his bow to guard them from evils and also to stop them from running
away to any out-of-the-way place.

A cow, when she runs away like this from lier master, is similarly chased by the latter
with a stick in hand. The master does not mean to kill the cow with his stick* Be
tlisU with Mm for bis own safety as well as for hers. He also uses his stick in.diiMUag

OHAPTBB XL

the footsteps of tho animal, Tho bow and the arrow were similarly carried by the king in
his pursuit of the earth that was running away from him In tho form of a cow.

At thiK, tlie kin^ addressed r.]ieeart]i and asked lier to quickly minis-
ter to the needs of all heings, whether moving or fixed. The land pro-
mised to obey tlie beliesls of the king. Then the king, after making
Sva^’ambhuva Mtinu as the calf, milked the eartlj in the form of the cow
with his own liands. Tije earth then produced the different kinds of grain,
which support mankind ; after which tlie sages, using the moon as tho
calf and Biihaspati as the milk-man, milked the fearth; cow ancl extracted
the milk of virtue in the pot of the Vedas. Then the DevAs, after making
the God India the calf and the God Mitra as the milkman, milked the
(earth) cow. They <1 re w out tho milk of elixir-vitas in the pot of gold.
The Pitfis also milked the same thing in the pot of silver.— 14-18. — 14-18.

A'otc.— Tho jillegorj* goes on. The quality and richness of the milk depend on the
care and feeding of the cow. The earth is a cow that will give any kind of milk, provided
due care is taken of it, and people milking it know how to do it.

Thefi Antaka, after making the God of death the ealf, milked tlie
(earth) cow and took out Svadha from it. Similarly, the NAgas, after
making I'aksaka the calf and DhritarA^tra ns the milkman, got out poison
in a gourd, and the AsurAs, making Virochana the calf and DvimflrdhA
as milkman, pressed out MAyfi into a pot of iron. The Yak^as pressed out
in an earthen pot the knowledge of making themselves invisible after

making Knvfira the calf. — 19-22.

Note.— Yabruvana is same as Kuvera, the God of wealth.

Tlie Pretrs and Uiiksasaa, mnkinf» SiimAli the ealf and Ranpya the
milkman, drew out tlie stream of blood. The Oandliarvas and Apearas made
Chaitraratli the calf and Varariiclii (he milkman and got out on a lotus-
leaf various kinds of fragrance, and the mountains obtained several kinds
of precious gems and niedicinal herbs whioli they extracted in the foot of hill
ranges, after making the Mount Himalaya the calf and the Mount Sumeru
the milkman. The trees also in their turn took out the power of regermi-
natiug even after being lopped, in a Iraf of I’alAsa (Rutea frondosa), after
making ShAla (Sliorea robusta) the milkman and the figfree the calf. In the
same way, eveVy one who milked the earth got the “ fruit” he wished for.

In the Vigil of King I’rithu, people were long lived, wealthy,
had peacfnl relations with their neighbours. None was wicked, poor or
sick. In the glorious reign of Pfithu, there was no phenomenon fore-
boding evil that w'ould have caused consleriiatioii to his subjects. Every
one passed Ills days in perfect peace and contentment, without getting
pyercome by grief or pain. Pfithu, the Great, by the power of his bow,

THE MATSYA PURANAM.

made many a part of liis extensive Empire liabitable and cidtnrable.
During the time of that valiant inonareh, there was no need of
a fortress, it was not necessary for the people to arm themselves, the
science of polirical economy was not in vo(>ne. It was simply lying
unhonoured. All the people performed their duties and prescribed rites.
“ I have explained to you, 0 King! liow they milked the earth and got out
of it what they wished, from which it must he understood that, at the time
of performing sacrificial rites, the thing that each got out of the earth
should be offered to Iiim. ” The learned also call the land iVithvi because
it was milked by the old King Prithu, the righteous. — 23-35.

It is callcrlGo, because it appcarccl in the form of a cow when Pfithu took op
his bow and arrow to destroy it. ^

Here ends the tenth Chapter dealing with the stonj of Vend,
CHAPTER XI.

The sages said, “ 0 Suta ! be pleased to relate to us the history
of the solar and the lunar races.”

Suta said that in the <lays gone by Kasynpa begot from liis wife,
Aditi, a progeny named the Sun, and the latter hail three wives, m: —
SamjnA, UAjrsi and Prablia, R^jhi, the dangliterof Raivata, brought, forth
Revata, Prablni gave birth to lhabhala an<l Siiinjh;'i, tlie daughter of
VijjvakarmA, became the motlier nf King (Vaivasvala) Mann. — 2-3.

SamjfiA also ^avc birth toYamaand a girl called, Vamuna, who were
twins. When Samjaa could not bi'ar tlio power of t(a* .Sun, she produced
from her body a lady known as ('hliAya (shadow). St eiug (!)liliaya standing
face to face, Samjua directed her t') .serve her maMer ami also to take
motherly care of lier progeny. On ('hliaya’s agreeing to carry outlier
injunctions, Samjiui went away somewhere. — 4-7.

The Sun mistaking Chlniyu for Simjfia begotffrom her Savarni Manu
so called because he is of the .same Vaina as Valvasvata Manu ami Sani,
and also tiie two girls, named Tapati ami Visti. When Chhaya herself
became the mother of these children, she began to devote more attention
to her own offspring than to tiie progeny of Sarnina. Maim, did not mind
this, blit Yama look it scrionsly. and one day lie lifted his right leg to kick
Chliaya. Chhaya. also, getting in a fit of rage, cursed Yama, and said that
his leg would be eaten by worms and would always discharge pus and blood.
- 8 - 12 .

Hearing such a dreadful curse, Yama went to his father and told
him that lie had been cursed for no fault of his by his mother. In a
childish freak, he lifted up his foot at her, at which in spite of the

OH AFTER XI.

entreaties of Mann, she pronounced that curse upon him. Yaina, continu-
ing, said that sucli an attitude of Chlrayd showed that she was not
their mother. The Sun said, what could lie do. Who does not get into
trouble b}" committing an act of folly? What to say of others, even
the oinnipotept Lord l^iva had to reap tlie fruits of His actions. But, in
spite of all that, he would give him a cock that would destroy all the
worms of his foot and would also remove the blood and pus flowing
from it. — 13-17.

On getting no redress from his father, Yaina went to Gokarna
tirtha, and began to practise severe penances by merely living on fruits,
leaves and air. After practising penances for one hundred thousand
years, Lord l^iva appeared and asked him to seek a boon. — 18-19.

Yaina asked the Lord for the power of protecting the world,
the Kingdom of Pitris, and the faculty of distinguishing virtue
from vice. The Lord granted liim the boon he asked for, and then
disappeared. — 20 21.

The Sun, causing fear to Chh/iya, discovered that SaipjnS, after
leaving her behind, had gone to live with her father. At this, he got
very angry and went to Kiivera, and asked him to send SarpjnS back
along wjtli him. Hearing the above words of the Sun, VirfyakarniS said
that SarnjnS, not being able to bear his power, ran away in the form of
a mare after leaving Chhaya behind. On reaching home, she was very
severely taken to task for running away like that, and was denied
admittance into the house. — 22-25.

iVotp.—VadavfirOpa means in the form of a mare— which implies that she ran at a
great speed from the house of her Lord, the Sun, so that she might not be overtaken
by him in the way.

Consequently, she repaired to Maru derfa, wliere she was roaming
about in the form of a mare. — 26. *

Note,-- This implies that even in Maru desa, Saipjiia was running abont here and there
at a tremendous pace, in order to find out for herself a good shelter whore she could
hide herself.

Vi^vakarmS, continuing his speech, said that, under the cir-
cumstances, he would like to diiniiiisli his power, provided the Sun would
willingly accord him permission to do so. He suggested that lie would
reduce his power by means of a special instrument, after which he would
become agreeably strong to every one ; to which the Sun agreed, and
Viilvakarma by his instrument, Blirami, sliced away some portions of the
Sun’s unbearable power. VirfvakarmS then made a quoit (Chakra) for Vi^^u,
a trident for iSiva and a Vajra (thunderbolt) for Iiidra to destroy the
Daityas and DAnavas out of the particles of power that he took away from

THE MAT8YA PURAEAM.

the Sun. The Sun after tl)at» became fairly agreeable ; but as be did not
allow any power to be reduced from his feet, they continued to be vety
dazzling.— 27-30.

Note — The feet of the Suu mean the rays.

Nobody could stand the dazzle of his feet, and consequently let no
one ever make the feet of the Sun in his image, for the purpose of
worship even. One who makes the feet of the Sun in his image, goes to
hell and suffers from leprosy. Let, therefore, no one, who is anxious
for his own welfare, make the feet of the Sun, even in pictures or
temples.— 31-33.

The sun, after tlius getting Ins power modified by VirivakarmA,
went out in the form of a horse and enjoyeil himself in the company
of Samjila, wdio, not recognising him and Inking liim for another person,
became terrified, but was helpless; she conse'quently ejected the semen
virile through her nostrils, out of which Asviniknniaras, called otherwise
NAsatyas and Dasras, were liorii. They are called Nasatyas, because they
were born from the nose (nasa^ and Dasras, because they were born as
Sons. Afterwwds, Sanijua recognised her I.ord and became pleased, and
went with her Lord in a vimfina to heaven.— ?)4-o7.

Note.- ‘ Asvarnpena ’ijkjuijs ia tlio form of a liorsi*— wliicli implioH that the Sun being
ovorpoweri^d with pas.sion ran willi llio speed of a horse to enjoy himself in the company
of 8am jh&.

‘ MaiiasSksohhanr^was agitated ill mind, because she ctmhl not recognise her Lord
at the first sight. She met tlii‘ .Sun aft(*r a long time, and quite uhrA-prr tally, and then
there was a groJit dilTerenoo in hi.M features, as his ]>n\\ei* was moderated by Visvakarrafl.
The Run of cour.so re(‘ogni.sed Sainjiiii. and mixed witlj her in the usual way. feiatpjnfi,
being overpowered, became helpless, hut was very much agitated iji mind.

Siivarnj’ii Mann is still living ami practising penances unto this day
on Mount Mem, and k^ani, by means of liis asceticism, brought about
domestic concord (between the sons of Chhaya and Samjua). YamunA and
Tapati became rivers, and Visti obtained dark blue colour and was located
iu time (Hell).— 38-39.

Vaivasvata Manu had ten powerful sons, the eldest of whom was Ila,
who was born by the performance of putresti sacrifice. His brothers were : —
IkswAku, KurfanAbha, Arista, Dhrista, Narisyanta, Karusa, I^Aryfiti,
Pri^adhra and NabliAga, who were all very valiant and illustrious.
Manu, after anointing his son 11a and putting the reins of the Govern-
ment into his hands, went to practise asceticism in the forest called
Mahendravana. —40-42.

After sometime, Ila started on an expedition of conquest and visited
Several countries. Following the horse, ho happened to enter SJarava^a,

OHAPTEB XI.

the pleasure-garden of ^iva which was blooming with various kinds of
trees, creepers andperenial foliage. — 43-44
A’ote.— ‘Digjaya’ means conquest

* AswAkriftah ’ means led by the horse. The ancient practice of conquest was that t|^e
sovereign wishing to conquer the world used to let loose a horse and follow it with his
army. The monarchs throagh whose dominions the horse passed would either let if pass
on without resistance, which implied their accepting the master of it as their sovereign
lord, or would capture and tie it up. In the latter case there used to he a fight between
the master of the horse and the monarch tying tho animal. If the sovereign led by his
horse returned to hi.s kingdom after thus subduing the monarchs offering resistance or
being acknowledged as their sovereign lord, then he usod to perform the HAjasfiya
sacrifice, in which all tho monarchs were invited to take part ; at tlie conclusion of
which the sovereign performing the sacrifice used to be declared and accepted as the
sovereign lord of all the kings present.

At that time, l^iva and Parvati were enjoying themselves in their
^ravana, and they had willed it that any male being, coming within a
radius of ten yojaiias of their forest, would be transformed into a female
being.-- 4.'’)-46.

The*King Ila entering the Suravana, without knowing the will
of ^iva and Piirvati, was instantly transformed into a woman, and his
horse was also transformed into a mare. The king, thus deprived of
manhood, was very miwdi amazed to find himself in the form of a woman.
He was named lift and had breasts like women. His thighs became
stouter and his face becapie like the moon— which made him look more
enchanting in that female form. Who would not be enamoured by the
glances of such a beautiful form? His arms were long, his black tresses
of hair were kissing his feet, there were no hair on his body, his teeth
were well-shaped, and his voice was exquisitely stmorous. 4t-t)0.

His complexion was a happy admixture of dark and white, his
strut was graceful like that of hatpsa (crane) and elephant, his brows were
like the bow and his nails were fine and red. — 51.

HA, of such unsurpassing beauty, began to roam about in that
forest, and was thinking as to who and where were her father, brother
and mother. She also thought as to who and where was her lord and how
long would she have to remain in the world. As she was lost in that
reverie, the sOn of the moon appeared before her. On seeing Ila, of
matchless beauty, Budha— the son of the moon— was fired with passion
and began to devise plans for marrying her. 52-54.

One day Budha, with a mace, a water-pot and a book in his hand,
and accompanied by a train of Bralimacbaris, each holding a bamboo
manA and wearing ear-rings, set out in quest of ku4a and sacrificial

TEB MATS7A PUEANAM.

fuel. He passed close to that forest where lU was roaming. Seeing IIA,
Budha stopped belli lul a tree, at a disfance from the forest, and from
there beckoned IIT to come to him. - 55-57.

Notp.— BrahmachAri means a stnclent. In olden students were made to lead

the life of perfect celebacy. They carried a bamboo mace and wore ear-rings,

Budha was careful enough not to get within the forbidden limits of the pleasure-
garden, for fear of being transformed into a woman.

When lU approached Budha, the latter said, “ Dear ! Tliis is not
the proper time for you to roam about in the forest. Why did you
come away leaving me at home and neglecting tlie arrangements of
agnihotra? Come, come, why are you looking perplexed? This is the
time when you should have put the house in order by washing the floor
and decorating it with flowers. Itjs now dusk, and not the time for you
to be sauntering about liere.’*— 58-00.

Hearing those words of Budha, lid said, “ Lord ! I know not
why I forgot to do what 3^)11 have just said. I am really in a peculiar
fit oE forgetfulness at present, so much so that I am not able to, recognise
either m 3 ’self or yourself. Toil me where 3 ’ou live, O Pious one!*' — 61.

Budha replied that her name was lid -and tliat he was TCamuka,
who, owiu^ to his versatile genius and deep lore, was known as Budha
(a learned scholar). He was liorn in an illnstiious family. Ilis father was
the lord of Brahmarias. Hearing those words'of Budha, lid accompanied
him to his residence. Sl»o was .^verjrm'd to see the liouse of Budha, with
its golden pillars studded with precious stones and erected through divine
magic ; and greatly adininMl the character, the appearance, the riches and
the family of her Imsband. I la, for a long time, thus enjoyed herself in
the house of Budha that looked to her like the house of liidra. - C2-66.

Here ends the eleventh Chapter called meeting with Budha,

CHAPTER XII.

Suta said that sometime after Ikswaku, &c., the brothers of Ha,
set out in quest of him. In their wanderings they chanced to piiss by the
Saravana, where they came across the rnare, on which was the saddle,
glittering with jewels. On seeing the mare with that jewelled saddle,
they all recognised it to be CijandraprabliA, the famous charger of the
Monarch Ila. They were highly astonished to find the charger transformed
into a mare, and questioned the priest Maitra-Varuna (Vasi^tha) about it.
The sage began to explain to them tlie m 3 ^ 3 tery, through his powers of
Toga. The sage Vasi<^tha said that ^iva and P4rvatl had determined that

CHAPTSB Xn.

any one entering the limits of their pleasure-garden would instantly be
transformed into a female figure. Unfortunately, both the king and tlie
horse happened to do so and they were transformed accordingly. The
brothers of the transformed monarch tlien besought the great saga to
devise some means by which Ila could be restored to manhood. — 1-7.

Vasistha said that, by devoutly worshipping l^iva, the monarch
could be restored to manhood. Hearing that, the brothers of 11a (Sons of
Manu) repaired to the abode of iSiva ; where they pleased Him by their
devotion. The God then said that He could not go against His determina-
tion, but that if Ikswaku performed the ativamedha sacrifice, then 11a
would become a Kiinpurusa (Mongolian type ?), though it would be im-
possible for him to assume Ins previous (Aryan ?) form. After that, the
brothers of Ila performed the a^vamedha sacrifice, and the latter became a
Kiinpurusa. -8-11.

On becoming a Kimpnrnsa, Ila used to remain in the form of a man
for one montli and the next month he used to become a woman again.
Ha, in the form of Ilii, conceived in the house of Budha, and gave birth to
a notable son. Budha, after tlie birth of that son, went to heaven. — 12-13.

That region where this liappened, came to be known as Ilfividtavarsa
(Mongolia?), and Ha in that way appeared at the inception of the Solar
and the Lunar races, in other words, Piirurava, tlie son of Budha, from IlA,
was the founder of the lunar race, and Iksvaku of the solar clan. — 14-15.

Ila, after becoming Kiinpurusa, came to be known as Sudyumna.
Sudyumna became the father of Utkal, Gaya, Haritaiva. Utkal became the
king of Utkala, Gaya of GayA, Ilaritailva of Purvakuru country. Pururava
became the monarch of Pratisthi\na and Iksvaku of Madhyadesa. — 16:19.

Note.— Utkala \h modern Orissa. Pratisthftna, the country situated opposite to
Allahabad, the modem Jliusi. Madhyadesa, the country lying between the Him&laya and
Vindhya mountains. Kuru, about the site of modern Delhi.

N&risyanta was the father of ^ucha, NdbhAga of Ainbarisa,*^ Dhfista
of 3 sons, named Dhfitaketu, Chitranatha and Ra^adhri^tra, l^ary&ti
of Anarta and of a good girl, named^DArika — 20-21.

Rochamana was the son of Anarta. He was very valiant, and was
the sovereign* of Anarta country whicli had Kinlasthnli for its capital. — 22.

Note.— Anifrtadesa is the same as DwftrikA ; Kushasthali is the country situated in
the defiles of the Yindhya.

RocliamAna was the father of Reva, who became the father of
a hundred children, the eldest of whom was Raivata, also named

* Professor H. H. Wilson considered it ** not improbably, a gratuitous perversion" of
a passage in the Hariva^sa (See his translation of Vifpn Purfiya Yol. Til p. ;
fieoond Edition.)

THE MAT8YA PUBAtJAM.

Kakudmt. He had also a daughter, named JRevati, irho was the wife of
Balardma. Kara$a begot innumerable progeny, who were known by the
name of Kftrii(^. Pri^adlira became tfudra by the curse of bis preceptor
for killing a cow. — 23-24.

Risis! now listen, I am going to relate to you the family of
Ikijvaku : —

Of the hundred sons of IkavAku, Viknksi was the eldest whose
fifteen sons reigned in the eountry to the north of Mount Meru, and one
hundred and fourteen to the south of it. The eldest of the Kings who
reigned south of of Mern was Kakntsu, whose son was Snyodhana, the
father of Ppithn. The latter was iho father of Viiivaga, Virfvaga of Tndu
and Iiidii of Yuvanaiiva.

iSravasta, the sou of Yuvanasiva was the founder of the town of
^r&vasti, in the country of Cljinda.— :?o-30.

A'ote.— j^r&vasti, a town in northern Koiiala, whore* Lava roignocl. It is also called
NrAvati in Raghnvamsa. It is identified with Sahet Mahet, north of Ayodhy&. Gouda
=Oour in Northern Bengal. •

Sravasta was the father of Brihadasva, and tlie latter of Kiivalarfva,
who was also called Dhundhumrira, on account of his having killed
[a demon named] Dhuiidliu. The valiant Dhuudhumfra had three sons,
viz, — DridhArfva, Danda and Kapilasiva — 31-32.

Dridharfva was tlie fatlier of I^rainoda, the latter of HaryaiJva,
Haryarfva of Nikuinhha and Xikumbha of SambatasJva. — 33.

Sagihabirfva had two sons, AkriLisiva and Ranafiva. Ranasva Avas the
father of Yuvamijjva, and the latter of Mandluita. — 34.

Mandliata's sons were, “Punikutsa, Dhavmasena, Muchakunda and
^atrujit. — 35.

Puruktttsa who had a son, named Vasiida, was the lord of Narinadft.
Vasuda became the father of SainbJiuti, and the latter of Tridhanva.
Tridhanva was the father of Trayaruna, the latter of Satyavrata
and Satyaratha was the son of Satyavrata. Satyaratha was the
father of Elarirfchandra, the latter of Rohita ; Roliita of Vrika and Vrika of
BAhu. Sagara was the son of Bahu, and Prablia and Bhfmumati were
the two wives of Sagara the pious. — 3d-39.

Both the queens of Sagara, desirous of [begetting] sons, pro-
pitiated the sage, Afirva Agni, who became pleased and said that he would
bless one to beget sixty thousand sons and the other he would bless to
beget only one son, who would continue the line of the Solar race. They
were welcome to make a choice for themselves. Prabhft wished to be the
mother of sixty thousand sons. — 39-41,

OBAPTER Kill.

Bhftnnmati be^t a son, named Asamanjasa, and PrabliA of the
family of Yadu, became the mother of sixty thousand sons. — 43.

Once upon a time, the sixty thousand sons of PrabhA were reduced
to ashes by the Sage Kapila— an incarnation of Vi^nu — while they were
digging the earth in search of the A^ramedha horse. The wife of
Asamanjasa gave birth to Dillpa was the son of Aipifu, and

Bhaglratha, who brought the mother Ganges to the earth after practising
great penances, was the son of Dilipa.— 43-44.

The queen of Bhagtratlia gave birth to NAhhAga. and the latter
was the father of Ainbarisa. Ambarisa became the father of Sindhudvipa.
Sindhudvlpa was the father of Ayutayu, the latter of Rituparna.
Kalma^ApAda was the son of lliltiparna and the father of SarvakarniA.
SarvakarmA was the father of Anaranya, and the latter of Nighna.
Nighna became tlie fatlier of Ananiitra and Ragbu. — 45-47.

Anamitra went to the forest to practise penances, and Ragbu
became the fatlier of Dilipa. and the latter of Aja. — 48.

Dirgbabahu was the sou of Aja, Ajapala of DirghabAhu and Daifa-
ratha of Ajapala. Daiiaratha became the father of four sons, who were
the incarnations of NArAyana, and Rama, who killed Havana, was the eldest,
and whose biogliraphy Avas written by the great poet Valmiki. RAma
was the father of Lava and Ku4a. — 49-.51.

Ku4a was the father of- Atithi whose son was Nisadha, the latter
was father of Nala, and Nala was the father of NabliA. Puntlarika was
the son of Nabha and father of KsAmadhanvA. KsAinadhanva was the
father of UevAnika. Devanika was the father Ahiiiagu, and the latter of
Sabasratfva. Chandravaloka was the son of SahasvAifva and father of
T.Ai'Apicja. Ohandragiri was the son of TArApt^aand father of BhAnuchan-
dra. The latter was the father of l^rutayn, who was killed in the great
Avar of BhArata. In the family of KArfyapa there were two Nalas, viz.--
one, the son of Virasena and the other of KisAdha.

Sfita said : “ I have related to you the names of the chief kings of
in the dynasty of Vaivasvata and of IkijvAku race.”— 57.

Here ends the ttoelfth Chapter, describing the Solar race.
CHAPTER XIII.

Manu said : “ Lord ! I am very eager to hear something about
the important family of the Pitfis of the Sun and the Moon.” — (1).

The God Pish replied that, out of the seven groups of the Pitfis
residing in Heaven, the Pitfis belonging to three particular groups are

THE MATSYA PUBANAM.

40 .

without form, (llmt is composed of intellectual, not elemental, substance),
wliilo the Piljis of the remaining four groups have form (i.e., corporeal).
The formless ones are the Pitfis of Prajapati Vairaja.-*-(2-3).

The celebrated Vairaja devas, disturbed in their yoga practices
having attained to ancient regions, worsliip there.— (4;.

These Bralunavadins are re-born at the end of Brahma’s day,
and by their previous practice of yoga, they acquire the memory of
their past lives and the knowledge of S.lnkhya Yoga, which begets in them
supernatural faculties and cmables them to attain to Nirvana. It is there-
fore very fruitful to feed the yogis at the time of performing a funeral
ceremony in hom)ur of the departed spirits. — (5-6).

Momi, the cpieen of Himalayas was tlie in&nas a daughter of the Pitfis.
She was tlie mother ot Meuaka and Krauncha of whom the latter
was the elder. The continent, surrounded by the glirila ocean and adorned
with the range of Kranficlia hills, came to be known as Krauncha continent.
Men& also became the mother of the following three daughters: —
Uni4, Ekaparna, and Aparna, who were devoted to the practices of yoga
and rigorous penances. Hiimilaya gave UniA to Si\ a, Kkaparn»i to Sita,
and AparnA to Jaigisavya. All these were given to performances of great
penances. — (7-9

The llisis said: ‘H") Sage Suta ! tell us why Sail, the daughter
of Daksa, consumed licrself, and how again she took birth as the
daughter of HiiuAhiya. “ Also tell ns in detail, 0 Suta, wliat Dak^a, the son
of Brahma, told her, the mother of Hokas, at the time of her consuming lier
body.** — (10-11 ).

Suta said that when Daksa invitn<l all the Devas to take part
in the great sacrifice that he performed, Sati asked liiin the reason of his
having excluded her husband, ciiva. Daksa answered that Siva was not
invited, because he was not considered worthy, since he always remained
besmeared with the ashes oC the funeral pyre and armed with his
trident. He, being tlie destroyer of the universe also, it would have been
utterly inauspicious to invite Siva on tlie occasion of that big sacrifice.
Hearing those words of Daksa, Sati was enraged, and said she would give
up the body begotten of him, Sati continuing, added that, in the course
of the performance of his sacrifice, Daksa would be killed by Her Lord —
MahAdeva — and lie would again Iiave to take birth as the son of the ten
Pitfis. After that, Sati produced a blazing fire by Her yogic power
in the sacrificial pool, an<l began to consume Herself into it, seeing
lYbiqb all the. Devas, Asuras, Kinnaras and Gandharvfis present there,

OBAPTEB XIll.

asked wkat was it due to? Dak^s became very sad and saluting,
Baid.-12.l7.

“Devi! Thou art the mother of the universe and the giver of
happiness to all. Only through sheer kindness tliou tookest birth as my
daughter. None of the moveables and immoveables can thrive in the
universe without thee, be pleased, do not forsake me, 0 pious one !“ —
18-19.

Hearing the above words of Daksa, Sat! said. “I shall accomplish
what I wish. Hear 1 you should practise penances after your sacrifice
is destroyed by ^iva, and then you will be born of the ten PrajSpatis ; you
shall then have sixty daughters, and T shall give you yoga after becoming
pleased with your austerities.” — 20-22.

Daksa then asked the Devt to tell him in which sacred places
he wonld find her abode and under what epithets he should worship her
in course of his penances. — 23.

Satl <replied that she was to be found at every time, in every
region, in every being. There was nothing in the universe in which she
was not to be found. She was ominpresent. Even then she would name
the particular places where penances should be practised to obtain his
desires early. -24-25.

She was known under the following different names, at the following
different places, where by practising penances one would attain the fruits
of bis austerities early : —

VUitUkst in 041; Lingadbfirint in Naimi^firapya: Lalit& in PrayAga ;
E!AraAk§l in the Qandham&dana hills ; Knmndfi at the MSnasa lake ; Vidva-
kfiyfi in Ambara ; Gdmatl in Gdmanta ; Omachaript at the Mandar hills ;
Maddtkatfi in the Chaitraratha forest ; Jayanti in HastinApnra ; GanrI in
KAnyakubja ; Rambhd on the Mount Malaya ; Klrtiwat! in EkAmbhaka;
ViAvA in VidveAvara; PurfihutA in Pnskara; MArgadAyint in EedAr;
NandA in the HimAlayas; BhadrakarnikA in Gokarpa; BhavAni in'
SthAneAvara ; BilvapatrikA in BUval ; Madhavl in Srisaila ; BhadrA in
BhadreAvara ; JayA in VarAhak^etra ; EamalA in KamalAlaya ; RudrApt in
RudrAkdti ; EAli in Ealanjar hills ; EapilA in MahAliAga ; MukuteAvarl
in Markdta ; hfahAdevl on the banks of the I^AlagrAmt river ; JalapriyA
in Aivalinga ; KumAii in MayApurt ; LalitA in SantAna ; UtpalAkpl
in SahasrAk^a ; MahdtpalA in KainalAkpa ; MangalA in GangAtirtha ;
VimalA in Puru^dttama ; Amdghnkst on the banks of the VipAi^ river;
PAfalA- in Pup^vardhspa ; NArayapl in SnpArAva ; Bhadmsundarl in
'Vikfita ; VipulA in Yipula ; Kalyfip! in MalayAcbala ; Efitavl in Efiti
; SngandhA in MAdhavavana ; IVisandhyA in GfidAAirania ; llatl^i^

THE MATSrJL TUBAEAM.

.. in Gangdtrt ; ^ivAnandA in ^ivakapda; Naudini on the banks of the
Deviki mer; Rakmi^t in Dtrftrikfi; Rftdb& in Vrindfiva^a; Deyakt
I in Mathura; Paramedvaii in P&t^la; iSttfi inOhitrakhta; ;Vindavfisint
in Vindhyftchala ; BkavfrS in Sabyftdri ; Ghandrikfi in Hariifchandra ;
Rama^a in R&ma tirtha ; MrigSvatt on the banks of the river yamunA ;
MabAlakfml in Karavtra ; Umddevt in VinAyaka ; ArogA in VaidyanAtha ;
Maheifvar! in MahAkAla ; AbhayA in G|natiitha; AmfitA in the caves of
Vindhyachala ; MAndavi in MA^dvaye ; SvAltA in MAheAvara ; PrachapdA
in OhAgalA^da ; ChandikA in Amarakantaka ; VarArdhA in SomeAvara ; '
PuekarAvatt in Prabhasa ; DeramAtA on the banks of PArAvAra of the <
Sarasvati river ; MahAbliAgA in Mahalaya ; PingalAAvari in Paydsni ;
SinhikA in Krita Mancha ; YsAaskiiri in KartikAya ; LolA in UtpalArarta ;
Subbadra at the couflueuco of tiie Ganges and the Sone ; HiIutA in SMdlia-
pnra; LaksmirnnganS in BhnratSifrdma ; Vidvaimikht in Jalandbara;
TArA in KiskindhA ; Pu§ti in DevadAmvana ; AIAiihA in Xastimir ; BhimA
in HimAlaya; Puifti in ViiiveAvar; ^udJii in Kapulatndchana'; MAta in
KAyAvardhapa ; Dhvani in ^ankhddhar; Dhfiti in Pipdaraka ; KAlAon the
banks of the river ChandrabhngA ; l^ivakArint on the Achddaka tank ;
AmfitA in VenA ; UrvaAi in BadarinArAyana ; Ausadht in Uttaraknru ;
KuAodaka in EnAadvipa ; Maninatlia in Ilemkiita ; Satyavadini in Muknta ;
Vandaniya in Aivatha; Nidhi in the town of Kiivera; Gayatri in the
Vedas ; PArvat! in KailAAa ; IndrAni in Devaloka ; Sarasvatl in the mouth
of Brahma; Prabha in the disc of the Sun ; Vaisnavi in the Alatrik^etra ;
Arundhati among the Pativratas ; Tildttania among women ; and Brahma-
kalA in the mind ; and Sakti in all bodies.— 26-53.

Note.- Malay&ohala, one of the seven principal chains of mountains In India. It is
most probably to be identified with the southern portion ot the gbftts running from the
•onth of Mysore, and forming the eastern boundary of Travanoore.

Bastinfipnra=Delhi. KfinyabubjasKananj. Paskara=:AJmer. Sdmedvarasln Ka-
..jthiawar. Devadtrn-vana=1n Almora near Y&gesvara. Uttara-kurusTibet. Mftdhava-
"vanasln Muttra. Karav{ra=Karur. MAbakftln=In Ujjain. Mfindavyasln MfindvL
Kapftla-M6ohan=In Gaya. Uemkfita=Betwccn Mcru and Himalaya. AmbarasAmber in
Ja^nr. 06karna=In Almora. llilvabala=:In Almora. Rfidrakfitisln Eoteavar (Almora).
6filgrfimi-nadf.=Qandak! river,

“ The above are the hundred and eight chief namec, under which
I am usually known. I have also enumerated to you the names of the
principal holy places which 1 have for my abode. One who hears or
reads the names mentioned above or bathes in the tirthas and then
* worships me there, is liberated from all sins and goes to l^ivaloka, where
he. remains for one Ealpa. One who resides in the sacred , places men*
*tioned above, attains BirvA^a. One who recites the hundred and eight

CBAfTSS XtV.

4 &

names before on Trittyft and Affarot, is bleesed with many children.
One who repeats these names at the time of giving away a cow in charity,
or on the occasion of performing a funeral* ceremony in honour of the
departed spirits, or at the time of worship, goes to' BrahmA." After
uttering these words, the goddess Sati consumed herself. -54-59.

Again, after sometime, Daki^ was born as the son of Prachetfi, and
PSrvatl after being born as the daughter of Himalaya, became the better-
half of iSiva. Arundhatl, after worshipping Parvati, the daughter of Mehfi,
obtained the highest yoga. By worshipping the same Parvatt, Pururavd
became R^jar^i, Yayuti begot progeny and Paratfurama obtained wealth.
Similarly, many Devas, Daityas, Brfihmanas, Ksutriyas, Vaiifyas and
I^Qdras obtained supernatural faculties. Wherever there is a book con-
taining the names of Parvati which is worshipped along with the Qods,
no calamity befalls there.— 60-64.

Here ends the thirteenth Chapter dealing with the genealogy of the
• Pitria and the 108 names of Qauri.

CHAPTER XIV.

Sdta said : The group of Marichinandana Pitfis, whom the Devas,
constantly meditate upon, live in Soraapatha regiona Those known as
Agnisv^tta pitris (because they performed great sacrifices to fire, i.e., kgai),
reside there where these sacrificers dwell, and the river AchchhodS is their
Mfinasa daughter. In days of yore, the stream Achchbodct was brought
into existence by Pitfis. Achcbhod& practised penance for one thousand
years. — 1-3.

After which, the young and handsome Pitfis, wearing beautiful
garlands and having sweet scents on their person, appeared before
Achchhod& to grant her a boon. She was overcome with passion and
expressed the desire of marrying Ainlivasu Pitri, on account of which sinful
desire she lost the power she had obtained from practising asceticism. — 4-6.

She used to live in heaven, owing to her supernatural powers ;
but the moment she had such a base desire she fell to the earth. The date
on which she expressed such a desire and Am&vasu Pitfi did not give way
to passion, came to be known as Ara&vfisyfi Tithi. Amflvfisyfi is, conse-
quently, very dear to the Pitfis, and offerings made to them on that Tithi
are very heartily accepted by them. — 7-8.

Non Bee R. H. Wilion'e treMletloii of the Vtf pn Partite, Vol. IT. p. Ml tor other
etymologlee of AtsAodsyd.

4 # THE MATarA TOBAVAU.

in Gangdtrl ; l^ir&nand& in ^ivakap^a ; Nandini on the banks of the
Devikd river ; Rakinipt in Dw&rikd ; Rddh& in Vrindfiva^a ; Devakl
<in Mathura; Paramedvart in PdtSla; Sita in Ghitrakhta; VindaT^sint
in Vindby&chala ; EkavfrS in Saby&dri ; GhandrikS in Hariiicbandra ;
Rarpn?* in R&nia tirtha ; MrigSvat! on the banks of the river yamund ;
Mah&lakemt in Karavira ; Uni<1dev! in Vinfiyaka ; Arogft in Vaidyanfitha ;
Mahedvari in Mahakala ; Abhayd in C^nattrtba ; Amritd in the caves of
Vindhyachala ; Mandavi in Mca^d^aya ; SvahS in MShedvara ; Prachand^
in GhSgaldad^ ! Gliapdikil in Amarakantaka ; Vardrdhfi in Somedvara ; '
PuskarSvati in Prabhasa; DevamAtii on the banks of Ptlr&v&raof tbc<
SarasvntI river; MahabhAga in MaliAlaya ; PingnlSeirari in Payds^i ;
SinbikA in Krita ^aucha ; Yaifaskart in KiirtikSya ; LolA in UtpalAvarta ;
SubbadrA at the confluence of the Ganges and tlie Sone ; MAtA in SicMha*
pnra; LaksrairanganA in Bliarataifraina ; Viifvamuklii in Jalandbara;
TArA in Kiskindba ; Pusjti in Devadamvaua ; MAdbA in Kashmir ; BbimA
in HimAlaya; Pu^ti in Vi^verfvar; ^udlii in Kapalamdchana*'; Mata in
KAyAvardbana ; Dlivani in ^ankbodbur; Dhriti in Pindaraka ; KAlAon the
banks of the river GhandrabhagA ; ^iraktirini on the Achddaka tank ;
AinfitA in VenA ; Urvadi in BadarinriiA3’ana ; Ansadbl in Uttarakuru ;
Ku^odakain Kurfadvipa ; ManinathA in Heinkuta ; SatyavAdini in Muknta ;
VandaniyA in Aivatha ; Nidlii in the town of Kuvera ; Gfiyatri in the
Vedas ; PArvati in KailAtfa ; Indrani in Devaloka ; Sarasvat! in the mouth
of Brahma ; PrabhA in the disc of tlie Sun ; Vaisnavi in the MAtrik§etra ;
Arundhati among the Pativratas ; Tilfltfama among women ; and Brahma-
kalA in the mind ; and Sakti in all bodies.— 26-53.

Note.- Malayftohala, one of the seven principal chains of mountains in India, It is
most probably to be identified with the sonthern portion of the gbftts running from the
•(rath of Mysore, and forming the eastern boundary of Travancore.

Hastinfipura=inelhi. Kfinyakubjasslfanauj. PufkarasAjmer. Sfimfisvarassln Ka-
.^iawar. I>evadftrn-Yana=:1n Almora near Yfiges'vara. Ottara-kurnssTibet. Mfidhava-
vana=In Muttra. Karavira=Karur. Mfihakfila=In UJlain. MAndavya=In MfindvL
Kapfila>M0chan=In Oaya. IIemkfita=:Botween Mem and Himalaya. Ambara^Amber in
Jaipur. QAkarnasstn Almora. Bilvabala.s:ln Almora. RftdrakAtissIn Kotea'var (Almora).
Sfiigrfimi-nadisQandakt river.

“ The above are the hundred and eight chief namec, under which
I am usually known. 1 have also enumerated to you the names of the
principal holy places which I have for my abode. One who hears or
reads the names mentioned above or bathes in the tlrtbas and. then
worships me there, is liberated from all sins and goes to divaloka, where
he. remains for one Ealpa. One who resides in the sacred places men*
•tioned above, attains NirvAga. One ' who recites the hundred and eight

CBAtTSSXflt.

names before l^iva, on Tritlyd and Aefami, is blessed with many children.
One who repeats these names at the time of giving away a cow in charity,
or on the occasion of performing a funeral- ceremony in honour of the
departed spirits, or at the time of worship, goes to Brahm&.’' After
uttering these words, the goddess Sati consumed herself. — 54*59.

Again, after sometime, Oakija was born as the son of Prachetfi, and
PSrvat! after being born as the daughter of Himalaya, became the better*
half of Siva. Arundhati, after worshipping Parvati, the daughter of Meh&,
obtained the highest yoga. By worshipping the same Parvati, Pnruravd
became Rdjarsi, Yayuti begot progeny and PararfurSma obtained wealth.
Similarly, many Devas, Daityas, BrShmanas, Ksatriyas, Vairfyas and
Sddras obtained supernatural faculties. Wherever there is a book con*
taining the names of Parvati which is worshipped along with the Qods,
no calamity befalls there.— 60-64.

Here ends the thirteenth Chapter dealing with the genealogy of the
• Pitris and the 108 names of Oauri.

CHAPTER XIV.

Sdta said : The group of Marichiuandana Pitfis, whom the Devas,
constantly meditate upon, live in Somapatha regions. Those known as
Agnisvktta pitris (because they performed great sacrifices to fire, i.e., Agni),
reside there where these sacrificers dwell, and the river Achchhod4 is their
M&nas a daughter. In days of yore, the stream Achchbod4 was brought
into existence by PitfU. Aohcbhod4 practised penance for one thousand
years. — 1-3.

After which, the young and handsome Pitfis, wearing beautiful
garlands and having sweet scents on their person, appeared before
Achchhod& to grant her a boon. She was overcome with passion and
expressed the desire of marrying Aindvasu Pitfi, on account of which sinful
desire she lost the power she had obtained from practising asceticism. — 4*6.

She used to live in heaven, owing to her supernatural powers ;
but the moment she had such a base desire she fell to the earth. The date
on which she expressed such a desire and Am&vasu Pitpi did not give way
to passion, came to be known as Am&vfisyfi Tithi. AmftvSsyfi is, conse-
quently, very dear to the Pitfis, and offerings made to them on that Tithi

are very heartily accepted by them. — 7*8.

Nora Bee H. H. Wilson's translation of the Vif ParAfia. Vol. IT. p. SOI for other
etytoologies of AmAvdsyd,

44 TES MAfSTA PQHAEAU.

Aohohliod.^, after loaing the powers acquired by penances, became
aahamed and crest-fallen. She cast her bead down and besought the Pilfte
lor her salvation.— 9.

The Pitria, seeing her weeping, pondered over the destiny and the
work of the fatnre Devas, and addressed her very gently : — 10

" In heaven, a celestial being has to reap the fruit of his deeds, in
the same celestial form. Celestial beings instantly reap the harvest of their
actions, only the beings residing on the earth reap the fruits of some of
their actions in other forms after death. Daughter ! on account of your
ignoble wish, yon will be born from the womb of a fish in the 28th OwA*
para, and will become the daughter of Vasu. After that, you will return
to your region. In an island covered with a number of jujube trees
(Badarikadrainaj you will beget, through Para^ra, a son, named B&darfi>
ya^a, who will be a particle of Visnn and will divide the Veda into several
parts. You will beget two sons, Chitra&gada and Vicldtravirya, by be>
coming the queen of king t^^iuann a portion of sea, and having begotten
these two Ksetraja sons to that wise one, you will again return to the region
of the Pitfis, in the form of Praas(ha af(nk&. You will be known as
Satyavatl on earth, and as Astak-t in Pitfildka. You will be the giver of
longevity, of health and fruits of all desires. After some time, you will
become the holy and celebrated Achchhoda river in the world ”. — 11>20.

Mots— Owipara U the tUrd age of the world.

After addressing her thus, the Pitfis vanished, and Achchhodfi also
began to reap the harvest of her actions, as told by the Pitfis. — 21.

Here ends the fourteenth Chapter describing the dynasty of Agnifvdtta
Pitrie and birth of the river Aehehhodd.

CHAPTER XV.

Sfita said : " In heaven, there are other illustrious regions called
Vibharajas where dwell the pious Barhi^da pitfis so named because their
VimAnas are carried by peacocks (barhi) and where people making offerings
to the manes of their deceased ancestors go and find happiness. These
Pitfis are venerated by the Devas, Asuras, Apsatfis, Gandharvas, Rfik^aaas
and Yak^as. The Barhi^da Pitfis, possessed of great Yogic powers, are
the sons of the sage Pnlastya. They are the givers of safety and freedom
tear to their devotees. These very Barhi^ada Pitfia had a m&ncM
daugliter, named Pivart. Slie was well versed in, and mother of. Yoga and
practised severe penances for a long time, when Lord Vispu pleased with
her devotion appeared before her and directed her to aak fora boon ; ehe

OBA^BS XIV.

4 $

prayoid for a husbaad who would be beautiful, possessed of Yogio powers
and able to curb hie passions. The Lord, in granting her that boon, said :
“ Thou shah be the wife of ^uka the teacher of Yoga, the son of VySsa. And
thou shalt be blessed with a daughter, named Kritvl, who will be well vers^
in Yoga and will be married to the manly Rajah of Panchala. Kritvi,
after practising Yoga, will also be known as 66, and she will beget a son,
named Brabmadatta. — 1-10.

“ Thou shalt also become the mother of Krisna Gaura Prabhu, and
Bainbhu, who will be great Mah&tmfts and will ultimately depart to
felicity. Thou shall also attain Mok$a, after giving birth to such illustrious
sons.” — 11.

Note.— MahttmA-msgcnsiiimans.

S6ta said : *' The group of Manasa Pitpis, who are most handsome
and virtuous and known as Sumfirtimantas (Vasistha's sons,) reside in the
region called Jyotirobhftsas where stars and planets light up their sur-
roundings by their rays. This region is a high one where people making
offerings to the manes of their deceased ancestors go and have various
enjoyments. Even the ^udras performing tfr&ddha go to that region in a
vimAna ; what to say of a Brdhraapa who performs draddba devoutly. 66
was the raanasa daughter of those Pitris, and was married to l^ukra and
who enlianced the reputation of Sadhy&s. — 12-15.

" fn the Solar world, there are regions called Marichigarbbas, where
Havismftna Pitfis, the sons of AipgirU) reside. Ksatriyas performing
Br&ddha in a holy place go to the samo region, and that is why Havi^mfina
Pitfis are worshipped by Ksatriyas. Yaifoda was the manasa daughter
of Havi^mfina Pitfis. She was married to King Aip^umAua and was the
daughter-in-law of Fancbajank, mother of Dilipa, and grandmother of
Bhaglratha. — 16-19.

"There are other regions known as K&madughas, where reside the
pious Pitris, called Snsvada as well as Ajyapft in the region of Prajapati
Kardarma. They are the sons of Pulalia and are worshipped by the
Vaidyas. The worshippers of these Pitfis, by performing ^rAddha, go to
the same region where they see the manes of their deceased ancestors,
mother, &ther, sister, friends, relations, etc.” Viraj& was the m&nasa
daughter of Ajyap& Pitfis and was the queen of King Nahusa and the
mother of Ifsy&ti. She was afterwards known as Eka§tak6 in Brahma*
loka.— 20-24.

Something has been said about the three groups of pitfis who are
UEorshipped by men and have forms, now follows the description of the
fooFth set of Pitfis.— 26.

TBB UAfSYA PVaABAHL

There ia a m&uaaa region in the upper BrahmUncJa which is the
abode of Sdmapa Pitfis. They are eternal, the very incarnation of Dharina,
and are as venerable as Brahma. They are born of S\vadh4, and having
attained Brahmahood, by their power of yoga, they carried on the work*
of past creations and now rest in \l&nasa regions. Nariiiada, which flows
in the southern part, is the manasa daughter of the Sdmapa Pitris that
purifles the people by her sacred watei-s. — 26-28

The Manus have sprung from these Pitps, and their progeny
perform drSddha even when there is an absence of Dliarina in the world.
It was they who at the beginning of the Creation started the system of
sraddha, after acquiring yoga and begetting children.— 29-30.

The Pitfis mentioned above, like vessels of silver or of any metal
having some admixture of silver. By performing rfraddha in such vessels
and by giving them away to a tleserving priest one makes them feel very
happy.— 31.

Offerings should be made to the Pitfis in the name of Agni^oma,
and Yama. Where fire is not available, then they should be made in
water or in the hand of a Brah1na9a.It is excellent to make offerings in the
ear of a goat or a horse ; and, similarly, it ia very nice to perform tlr&ddha
near the place where cows are kept or near a good stream of water. Pitfis
live in heaven, and offerings should also be made to them by facing
towards the south. — 32-33.

At the time of making offerings, one should put his sacred thread on
his right shoulder and offer, water, sesauium, kiuia grass, flesh, Patluna, cow's
milk, sweet things, the flesh of rhinoceros, honey, rfyaniaka, rice, barley,
wild rice, kidney-bean, sugarcane, wliiie flowers, clarified butter. 34-35.

A'ote.— Pftthina is a kind of fish. Mcadhu-sweets, honey, nectar of flowers, wine, water,
■flmajaioe, milk, vernal season. 8yAtn&ka is a kind of corn.

The things mentioned already are appreciable to the Pitfis and
should be offerred to them ; the things not liked by them and which
should be discarded at the time of efraddha are enumerated now, nie. —
Masflr, hemp, ripe black mustard, masa, safflower, lotus, wood-apple,
sunflower, the white thorn-apple, the fruit of Nima tree, the fruit of
Adhatoda vasika, the milk of sbe-goat, kodrava, split chick pea, liquorice,
linseed, should never be offered in efr^ddha to the Pitfia by one who wishes
to win their favour. One who pleases the Pitfis by devotion, is blessed
by them in return. — 36-39.

Pitfis, when they are pleased, give robust health, heaven, and
children to their devotees. The worship of Pitfis is more important than
that of the Gods. The Pitfis should be satisfied first. They are soon

OHAPTBR XIV.

pleased and are devoid o( anger. They are harmless and of steady affection.
They are of peaceful soul, lovers of purity, always soft speaking, and givers
^of happiness and prosperity to their devotees. The Sun is their Lord. I
have narrated to you the family of Pitfis by listening to which one gains
life and virtue; therefore everyone should read and listen to it.— 40-43.

Here ends the fifteenth Chapter describing the birth and dynasties

of the Pitfis.

The following important note on Pitfis is reproduced from Wilson h
V i§pu Piirana edited by Fitzedward Hall.

We may here take the opportunity of inquiring who arc meant by the Pitfia : and.
generally speaking, they may ho called a race of divine beings, inhabiting celestial
regions of their own, and receiving into their society the spirits of those mortals
for whom the rite of fcllowsliip in obsequial cakes with them, the SapinJikarana, has been
duly performed. The Pi(<ris collectively, therefore, include a man’s ancestors ; but the
principal members of this order of beings are of a different origin. The Vdyu, Matsya, and
Padma PunCnas, and Hari Yamsa, profess to give an account of the original Pitfis. The
account is m8ch the same, and, for the most part, in the same words, in all. They agree in
distinguishing the Pitria into seven classes ; three of which are withont form Amurtayah
or composed of intellcctnal, not elementary, substance, and assuming what forms they
please ; and four are corporeal S amurtayah^ When they come to the enumeration of the
particular classes, they somewhat differ ; and the accounts, in all the works, are singularly
imperfect. According to a legotid given by the Viyu and the Hari Vamsa, the first Pitjfis
were the sons of the gods. The gods, having offended Brahmsi, by neglecting to worship
him, were cursed, by him, to become fools ; but, upon their repentance, he directed them
to apply to their sons, for instruction. Being taught, accordingly, the rites of expiation
and ponanoe, by their sons, they addressed thorn as fathers ; whence the sons of the gods
were the first Pitfis.

So the Matsya has.

* The Pitfis are born, in the Manwantaras, as the sons of the gods.' The Hari
Vamsa makes the sons assume the character of fathers ; addressing them, * Depart,
children

<i>q«t $im ^ ^ it ’sv i

Again, the Ydyu Pnrdnd declares the seven orders of Pitfis to have been, originally,
the first gods, the Yairdjas, whom Brahrad, with the eye of Yoga, beheld in the eternal
spheresi and who* are the gods of the gods :

wJwlSw i nm (NN wmit i

# ^ ^ t’Rn: R

WIKII MfKIVII nflUfli I
M WH I W I W |

THE UATSITA ftntANAit

WW I r I , . r .; - i», fi ,.i . 1 .i w fc ■— * .fa. - Mi. - . ..1. i iM i rBr i gi aitii w ii n ii m

Afatn, In tlia nme worki we have the inoorporeal PttH* ealM TatH(|Hi faem
htfnf the eona of the PiaJiCpati Tin(ja :

<111^: f^^pnn! ^ i
WWW ifwj Kw wiw fp9 wmr: i

The Mateya agrees with this latter statemoat, aad adds, that the geds worshij^
them :

anaiR svnifh i
Inan ^ ii

The Hari Vam^a has the same sUtemont* but more precisely distingaUhes the
Vairdjas as one class only of the incorporeal Pitris. The commentator states the samSp
calling the three incorporeal Pitfis, Vairiijaa, Agiiishwiittas, and Rarhiahads ; and the
fonr corporeal orders, Sukdlas Angirasas, Suswadhas, and Romapas. The Vairdjasere
described as the fathers of Mena, the mother of Umi. Their abode is variously termed
the Sdntanika, Sandtana, and Soma loka. As the posterity of Viraja, they are the
domaaads of Manu. The other classes of Pitris tho three Purdnas agree with Manu in
representing as the sons of the patriarchs, and, in general, assign to them the same offices
and posterity. They arc the following

Agniahwdttas^-sons of Marichi, and Pitris of tho gods (Manu, Matsys, Padma) :
living In Soma loka, and parents of Achchhodd (Matsya, Pndroa, Hari Vamsa). The
Vdya makes them residents of Virajn-loka, sons of Pulastya. Pitris of the demigods and
demons, and parents of Pivarf ; omitting tho next order of Pitris, to whom these oir-
enmstances more accurately refer. The commentator on the Hari Yamda derives the
name from Agnishu * in or by oblations to fire,' and Atta * obtained,' 'invoked.'

Barhishads-^sous of Atri, and Pitris of the demons (Manu) ; sons of Pulastya, Pitris
of the demons, residents in Valbhraja fathers of Pivari (Matsya, Padma, Hari Vamsa).

These three are the formless or incorporeal Pitris.

Somapas,- descendants of Bhrigu, or sons of Kavi by Swadha, the daughter of Agnl ;
and Pitris of the Brahmans (Manu and Vdju Purdiia). Tho Padma calls them Ushmapas*
The Hari Vamsa calls the Soraapas— to whom it ascribes the same descent as the Vdyii,—
the Pitris of the bddras ; and tlie Sukalas, the Pitfis of the Brahmanas.

Haviahmats-in the Solar sphere, sons of Angiras, and Pitfls of tho Rahattriyai.

Ajyapa8-*sons of Kardama, Pitris of the Vaisyas, in the Kdinaduha-loka (Manu, fte.) ;
but the lawgiver calls them the sons of Pulastya. Tho Pitfis of the Vaisyas are called
Kdvyas, in the Nandi Upapurdna ; and, in the Hari Vamsa and its comment, they are
termed Suswadhas, sons of Kardama, descended from Pnlaba,

8akdlins--8ons of Vasistha, and Pitris of the 6ddra« (Manu and Vdyu Purdna).
They are not mentioned in the Padma. The Matsya inserts the name and descent, bat
speoifles them as amongst the incorporeal Pitfis :

Hm fi nnrai: m ^ ii

It may be suspected that the passage is corrupt. The Hari Vamsa makes the
Bttkdlas sons of Vasi^tha, the Pitris of the Brahmans ; and gives the title'of Somapaa to
the Pitris of the Budras. In general, this work follows the Vdya, but with omissions and
transpositions, as if it had carelessly mutilated Its orignal.

The Mat9]fa-purdfidt by evident corruption, gives the Sukdllns— as it them—
the synonym Mdnasas.

GHAmu XVI,

4tf

BetidOB these Pltfls or progenitors, other heavenly beings are, someHmes, made to
adopt a similar character. Thus, Manu says : “ The wise call our fathers Vasus ; our patcr^
nal grandfathers, Rudros ; our paternal great-grandfathers, Adityas ; agreeably to a text of
the Vedas t" that In, Ihcno divine beings aro to be meditated upon, along with, and as not
distinct from, progenitors. HcmiCdri quotes the Nandi Upapnrdna for a different practice,
and directs Vislmn to bo identified with the father; Brahmd, with the grandfather ; and
8lva, with the great-grandfather. This, however, is Saiva innovation. Tlio Vaishnavas
direct Aniruddha to be regarded as one’s-self ; and Pradyumna, Sankarshana, and V.<sudeYa,
as tho throe ancestors. Again, they are identified with Varuna, Prdjdpatya, and Agni ; or,
again, with monthn, seasons, and years. Nirnaya Sindhn, p. 2S4. It may bo doubted how
far any of these correctly represent the original notions inculcated by tho texts of tho
Vedas, from whicli, in tho most essential particulars, they are derived.

fTTAPTER XVr.

Sflta snid, af(or lieari 11 " (lint, King Maim again enqniiwl fioni flie Lord
Keiiava, about tlip porioda for the perfnnnanco of ifraddhaa, the different
kinds of rfraddlias, tlio <wieo-born worthy of being fed on that occasion
and those ^who ought to he discarded from tlio feast, the time of the
day when (irsiddha should he performed, the vessels that should he used in
performing the ceremony, the ways of performing the rite and the mode
of giving satisfaction to the TMtris. — 1-3.

The liOrd replied that rfraddha should bo performed daily and the
Pitfis should be satisfied by ofTering any of the following things :- <iraiii.
water, milk, roots, fruits. — 4.

The rfraddhas arc of three kinds, viz. :--Nit}’a (Daily), Naimitfika
(Occasional), Kamya (Optional). In performing Nitya rfrnddha, no oblation
(arghya), invocation or Visvadeva worehip is necessary. Naimittika
4raddhn is that which is performed on the fourth and the eighth day
of each half-month and on the days of tlie full and tho new moon
fpSrvana days). Pdrvanas aro of three different kinds, hear it 0 Lord
of the world. First, it should be noted what class of people ought to be
invited to the feast of Naimittika (Pfin’ana) 4raddha. One who is acquaint-
ed with the doctrine of the five mystic fires (Pafich&giiii a Sndtaka
Brahmachftri, one who is well versed in the Vedas with their six afigas, the
^rotriya BrAhmania, the son of such a iSrotriya Br^hma^a, one highly profi-
cient in the rules of Vidhi (or Laws), one who is thoroughly acquainted with
the sacred hymns, the minister, one who belongs to a wellknown family,
one who has a sound knowledge of the PurA^as, one who knows the
dharma, a regular reader of the Vedas, and performer of japa, a devotee of
diva, Pitfi, Sun, Vispu, and Brahmfi, a Yogi, one who is peaceful, one who
can control his passions, o&e who is virtuous, especially a daughter’s son, a

THE MATSYA PVRANAM.

friend, a preceptor, a typical sanyaei, or tlie lead of the Vairfyas, a
maternal nncle, a member of the commnnity (kinaman), a flitvija priest, a
teacher, a Soma-sacrificer, a grammarian, a knower of the Mimansa doctrine
about Sacrifices, one who performs Vedic sacrifices, one who knows the
Silmaveda and how to chant it, one who is so learned, respectable or
eminent that his very presence may be considered to elevate and purify
the people who sit to feast with him in the same row, the chanter of the
Sdmaveda, a Brahraachfiri, a professor of Vedas, one who knows Brahma, are
the sort of people worthy of being invited to the tlnlddha feast. Where

such people are feasted, the sraddha is real and earnest. — 5-13.

A'ote.— Dwije means twice-born. Everyone is born as a Sfidra and becomes twice-
born on being invested with the sacred thread.

Now it should be noted what class of people are to bo discarded
from snch a feast.

The fallen, the ciii*8ed, eunuchs, backbiters, those deformed iiy
disease, those having deformed nails, those having yellow teeth, bastards,
bastards of widows, horse-tamers, offspring of a younger brother married
before an elder brother, those who offer themselves for service, those
addicted to drunkenness, mad men, the hard heariefl, cheats, swindlere,
the conceited, temple priests, the ungrateful, the atheist, inhabitants of a
Mlccliha country (Non-aryans*, Tiisankus, of Barbara, and of Dravavila,
Hravieja, of Kofikana, and the Lingis!!)aving prominent sectarian marks',
should, under no circumstances, be invited to ifi Addlia feast, — 14-17.

The guests to the Sraddha feast should be cotirlenusly invited the
same day or a day previous to tlie f>‘ast. The )’it(is accompany the invited
twico-born, in the form of air, and alt along with them at the time
of the feast. The host sliould go and invite his twice-born guest by
touching his right knee and address him thus “ thou lia.st been invited by
me, accept my invitation.” After Urns addressing, he should remind the
guest as well as his paternal kinsmen in these words You should be
withorit anger, observe purity and rules of eontineuce the whole of this
day, and I the performer of i^riddha would also observe the same along
with you." — 18-20.

One who maintains the sacrificial fire, should perform the i^rAddba
after offering oblations of water called Tarpana to the Pitils, as well as after
offering of pi^d^t^ them, on every Am&vasyS.— 21.

Sr&ddhn should be performed near a cow-pen or by a pool of water,
after plastering tbe floor, which should be sloping towards the south,
with oowdung. One who consecrates and maintains the sacred fire, should

CHAPTER XVI.

cook rice (charu), and after offering with equal handfuls and saying f“ 1 am
offering to the Pitfis),” shoxild place everything toward the south. — 22-23.

Then he should sprinkle with ghee in front of the three ninod^
plates. They should be of tlie same size, that is four lingers broad, and
place on them balls of rice. —24.

Three silver-mounted, smooth ladles, otaeaeia catechu, measuring one
hand in length with closed fist, and having the form of the palm of hand
at the end, should be made. After putting the sacred thread over the
right shoulder, the person performing !§ri\ddha should put a water goblet,
and a vessel of bell-metal, and meh^na (name of a sacrificial vessel),
sacrificial wood, Kuda, sesamum, leaf plates, sandal, new cloth and scent,
incense, and sandal paste towards the south. After thus putting together
the articles for worship, tlie worshipper should draw a circle by the urine
of cow on the floor plastered with cowdung, and there he should worship
the circle with nnhusked rice and (lowers. The worshipper should then
wash the feet of his Bralnnana guests with great respect and comiesy, and
after offering them water for rinsing their mouth, should seat them on the
kufla mattings. — 25-29.

Two BrAhmapas should be fed at the time of offering oblations to Gods
and three at the timo of Pitfi worship, or one Br.Ahmana may be fed on
each occasion. — 30.

Even the rich man should not feast more than this number on this
occasion. Water should first be offered to the BKllimapa invited to take
part in the rite of offering oblations to the Bevas, and his feet should be
washed first. — 31.

By the permission of the Brahmanas, the worshipper, according to
the rules of his Grihya Sfitras, should take the boiled rice (Charu), in a
vessel of bell-metal and offer it to fire, the Moon, and Yama, in the
Dak§inSgni, or Ekfigni if he docs not keep all the fires. He should
perform Paryuksana with the sacred thread on the left shoulder, and
one who knows all the rites should perform it with the sacred thread
thrown on the right shoulder. — 32 — 34.

Note.— Parynkyanassprinkling round water silently and without nttering any ritual
formulsd.

After that, six balls should be made of the remaining boiled rice
and water mixed with sesamum, and offered with the left hand. Then the
worshipper should sit on his left knee, with concentrated attention, and
draw a line on the sacrificial altar with ku4a blade, and turning his face
towards the south he should sprinkle water on the darbba grass with a ladle.

TUB MAT8YA PUBABAM.

■

that, be should offer the balls of rice by putting a kuila on the line
dravrii on the altar and by uttering the name and clan of the ancestor.
Then he should wipe his hands with the kuAi and thus satisfy the
Lepahk&gis. (A paternal ancestor in the 4th, 5th and 6th degree). —35— 38.

Then water should again be sprinkled on the darbba grass and the
six Pitris should be saluted and woi’shipped with incense, *S:c. — 39.

After thus invoking them by Vedic hymns, one, who is Ekiigni,
should offer only one ball of rice with a ladle. — 1(\
iVote.— Kk&gui—oue who perforrna agiiihotra.

After satisfying the male ancestors, offerings should be made
to the female ancestors by means of the kujfci grass, who should also be
invoked and dismissed in the same way.— 41.

Then he should take a little out of the l)alls of j ice and offer it to
the invited guests, aecorditig to precedence, making the first offer to the
Bralmianas.— 42.

Because the twice-buni cat tlic particles from the lice-balls on the
occasion of the Ainavasya feast, it is called AnvaliArya.— 43.

First of all, the twicc-l>orji invited lu the feast, should be given
rings of kuia grass to wear on their ring lingers, and then a portion of the
ball of rice should be pre.seiilod to them, after putting a little water and
aesainiun in their hand by uttering Siv{idhaisu 7 n' 2 si,u.—i 4 .

SwaiUiaisAmastii ~[Jcrc is the food to the raatics [>crsoiuflcd.

At the time of feasting the invited guests, llic host should enqiiii^
whether they relish llie food, lie should on no ueeount be in angry mood.
He sliould concentrate Ids mind on XAraymia llari.- ‘lo.

Alter the invited {Briduiiuna) gtiesl.-s arc satiblied, the host should,
on unsaiiclilicd earth, i)lace food with water and rice for the acceptance of
all classes. This is called \ ikira tscatlcriiig).' -40.

After the invited guests have wirshcd their hands ajid mouths, the
host should place water, llowers ajid imliuskecd rice in their hands,
and ask them to bprinklc it on the balls of rice offered to the Pi tpa, pro-
nouncing Swastu (Be comfortable,).- -4 7.

Ihe Ciods should also bo satisfied uii the occasion^ of the perform-
ance of Sniddha ; foi' ollicrwiso i^r&ddliu i.s not complete. The Br^hmana
guests invited, should bo circumambulated before being respectfully dis-
missed. 48.

Facing south, the following boon should be sought frott! the Pitfia:

GSAPTBB XYI.

“ You may continue to be our donors. The Veda8"may exist, and our
progeny may prosper. Let our devotion not diminish, we may have ample
wealth to give to the needy, we may have plenty of grains, we may be
visited by many guests. People may ask for help from us, we may not
have to seek anything from others.” This is the Anvd.]j&ry8 l^rMdha, which
is also called PArvana.— 49— 51.

The Kdmya or the third kind of Srkddha should be performed
also in the same manner as the Ptirvana l§raddha described above. It
should be performed on Am&vasyA,. The balls of rice should afterwards
be given to cows, goats, llrahmanas, or should be thrown into fire or'
water, or they should be made over to birds. — 52—53.

The ball of rice in the middle should be given to the wife of the
Ijost (this is the peculiarity in this ^r&ddba). It begets progeny. She
should eat the ball of rice after pronouncing the following words:
“ Adhatta pitaro fjarhhamatra santana vardlianam ” (Pitfis grant to me
progeny that would continue the line of the house,'. The host should
remain standing till the Brahmanas depart. He should then perfoi'm the
retnaiuing rites.— 54.

After the Sraddhu rites arc over, the iiost should make an offering
to Vaiilvadeviis by presenting oblations to lire, and then he should enjoy
a hearty repast in coiupany of his friends, concentrating his mind on
the Pitfis.— 55.

That day one who performs ^rfiddha, as well as those who partake
in the ^r&ddha feast, should not take their food twice. They should not
go out of the village when the rfruddha is performed. They should
neither use any conveyance nor approach their wives.— 50.

'J'hc Veda should not be read on that ilay ; the >\oi'shipper should
not quan*cl with anyone, nor should he sleep in course of the day. This
is how ^niddha should bo performed.— 57.

In this waj’, an Agnihotri should perform l^naddha in the dark fort-
nights of the mouths wheu the sun is ill the sign of Virgo, Aquarius, and
Taurus. Whenever the Sapludi karana Sniddha is to be performed,
there also the above ceremonial should be observed by one who keeps the
sacred fiiti. — 5S.

Here ends Uie sixteenth Chapter dealimj with the ritual of srdddhas
in the case of those toho maintain the sacred Jire,

THOTS.

The fbllowing note on Brfiddhas is from Professor WilsonWiiqu
PurAna.

The offoriugs ul' the JUiudus to the l'ilri« partako oftlir character of those of the

THE MAT8YA PUBANAM.

Romans to tho lares ami mauos, but boar a more conspicuous part m their ritual. TKov
arc sald» indeed, by Maim (IH., 208), in words ropciitod in the Vuyn onl Matsya ruraiias
and Hari Vamsa, to be of more moment than tho worship of i he gods

These coreiuonios are not to be reganltnl a.s merely olwo(|uial ; i’or. imlepondently of
thorites addressed to a recently deceasod rol<itive,~aiid, in eo? snxion with him, to
remote ancestors, and to the pr«»p;oiutors of all boing.s - which are «*f » strictly obseiiuial
or funeral description, offerings to deceased uneestora, and the Titi is in general, form an
essential ceremony, on a great variety of festive and domestic oee.ision.s. The Xlriiaya
Sindhn, in a passage referred to by Mr, Colebrooke (Asiatic Res' 'are lies. Vol. VII.),
spocities the following .SrAddhas : 1. The Nitya, »m* perpetual ; daily I’lTerings to aneestoiA
in general : 3. The Naimittika, or ot*ea.sional ; as tln> Rko(ldi.shia, obsO([iiial o/TMriiigs
on account of a klnsmau poeoiitly deceased : Th(» Kaaiya, vohintaiy ; performed for t he
aecomplishmentof a special desire, such as fort lie birth of a son :4. Tin- Vriddhi; petTormni
on oceaaions of rejoicing or prosperity: The Rapiuibina; offerings tc* all individual

and to general ancestors : (1. The t\irv.ana -sraddha : olTerings to (io* m.ines. i»n e(‘rtain
Iniiardays called Parvanas.or day of full mo m and new mofin, and ihi* ei rhth :unl foiuteentli
days of tho lunar fortnight : 7. The (b*siitiii f<»rthc ad van*. 'me of .i niimls'r'if leipiied
persons, or of an as*<embly of Brahmans, inxitedfor the |Mirpo,r;S. The Siuldhi : onr
performed to purify a person from some denienient.^an expiatory •*’ ladyiia : 1). The
Karmanga; one forming part of tho iniiiuton ceremonies, or SamsKaras. disorvcd at
conception, birth, tonsure, &c. : 1' . The Daivika ; to which the gods are invited : ll. 1 he
Tdtrd Srdddha; held by a person going a journey : and, 12. Tho Push ti >:racldha;ono
performed to promote health and wealth. Of these, the four w*hich are eonsldorod the
most solemn are the rite performed for a parent, or near relative, lately deceased; that
which is performed for kindred, collectively ; that observed on certain lunar days; and
that celebrated on occasions of rejoicing. Nirnaya Sindhu. p. 172.

CHAPTER XVJI.

Sftta said : I shall now relate to yon wliat Lord Visnu said about tlie
general ritual of J^raddha (applicable to ail whether llioy keep fi»acred fire
or not), that gives prosperity and oiuaucipation — 1.

Summer solstice, winter solstice, the period when tlie sun is in the
equinoctial pjints, the ])erlod when the roin [-asses from one zodiacal
iato another, thepevlol whoa nny plarn^fary b aly passes frosn one Zodiacal
sign into anolber, on tbe Amavasya and the asiaka of tlie dark fortnight
and on tbe fifteenth day of tbe moon, tlie period uF the (Ardni) pixth, the
(Magba) tenth and tljc fRohini) fourth Junarmansions, rJiC presence of
materials and Br&hmanas, the time of a gajnehehMya^ the day of full moon
on a Monday, the days called Vi.stis and Vaidhritis, the third day of the
bright fortnight of the month Vairfakha which is the anniversary day of
the Satya Ynga, the 9th day of the bright fortnight the month Kartika,
the anniversary day of the ‘Trcta Yuga’, the 15th day (full moon) of
M&gha, the anniversary day of the Kali Yuga, the thirteenth day of

GHAPTBB XVII.

ri5

the flark fortnight of the month Bh&dra, roirpsponding to Aognet-Septem-
her, wli 'oh is the anniversary day of the Dvapara Yngn, are the periods and
rccasioiis when, by performing iSrSddha, one gets bliss and exhaustless
merits. So also on the anniversary days of the beginning of a ^lanvantara,
as detailed below. — 2-5.

The ninth day of the bright fortniglit of the month Arfvin, the twelvth
tithi of the month Kdrtika,.ihe third lunar day of the month Chaitra, the
ihlrd lunar tithi of BhSdra, the Amft.va6ya of the month Plifilguna, the 11th
Umar tithi of the month Pausa, the 10th lunar tithi of the month Asndha,
the 7th tithi of the month Magha, the 8th of dark fortnight in the month
f^rAvana, the full moon day.s of the months A.sadha, the full moon day.s of
of the months Kartika, Phalgnna, Chaitra and J 3 'e^tha, these fourteen day®
are anniversary days of the beginning of fourteen Manvantaras re.spectively.
These are the periods in which, if the Si’Addha is performed, it gives
unbounded satisfaction to the Pitfis and brings exhanstless merit to the
worshipper^ — 6-8.

The seventh day of the month of MAgha is caller] Batha-Saptaini day,
named after the Sun’s ascending the chariot alrearly mentioned above as
the anniversary day of the beginning of a Manvantara.— 0.

The Pitfis say that one who offers them a libation of even water
and sesaranm on the Ratha-Saptami day, gets the same benefit as he
would by performing ^rAddha regularly for a thousand yearn. — 10.

i^rAddha should be performed on the full moon day, in the montli
■)f VairfAkba, at the time of au eclipse, on the occasion of (he sacred-threarl
ceremony and Mahalaya festival, in a holy city (tlrlha\ near a place where
cows are kept, in gardens illuminated with lamps and in villas after
plastering the floor with cowdung ; and the BrAhmana guests should be
invited to the feast the same day or a day previous in the manner men-
tioned before. “1 1-12.

The BrAhma^as invited to the feast shouhi be well behaved, of good
deeds and habits, young and good-looking. Two BrAhmanas shonlcl be
invited at Daiva-Sraddba and three at the Pitriya ^rAddhA feast, or only
one may be invited on each occasion. — 13.

A lai*ge iftimber need not be invited, even if the host has great
resources at his command. First, the BrAhmana invited to Daiva-i^rAddha
should be attended. He should be seated and offered barley and flowers.
-14.

Two vessels should be placed with kuifa rings, and water shovld be
poured in one, after uttering, “ Om l^miS Devt," etc., and barley should

5fl THE MATSYA PUBANAM.

he pnt in the other, after uttering, “ 0»» ynro si." etc. Flower and sandal
ahotild also he put in the veasela offered to the Vaiilvn devas with llije
mantra, VikeedevA" etc., who should l)e thus invoiced and barjoy •

should be thrown. After offering (lowers and sandal, (ho host slionlrl |
offer Arghya water to them with the majjtra “ YAdivya" &c> When the *
VWvadeva worship is finished, the Pitfi wowhip should be. commenced.

-ir».17.

First, three kusJa should be placed for the Pilris to take their seats
on, and then kuia rings should be placed in three ’ 'ssels in whicli water
should bo poured, after reciting, “ Ojn Sanno Devi." * Sesamum ^ hould
be offered by reciting, " 0»i Tf/o sj,” etc. after which <and.al and fiiwers
shonld Ije offered. The vessels for the Piffis should be ma le of any f the
following materials, n; : — r, )tiis Imvcs, wood, conch-sliell, gold and sdver.
-18-20.

If Jt silver vessel nt.iy not ho nvailahle, then tlie worshipper may give
away a little silver; if he cannof afford that, then he may simply look at it
or merely mention its name. Hy devoutly offering even wafer, out of
silver or vessels made of alloyed silver, the worshipper gains everl.asting
bliss. The silver vp.ssels are flic best to be n.soil at the time of offering
libation and of pinda.s and of food to the pitris of watiM. Silver has come
out of the eyes of J^iva, and eonsei|nenliy it is so mncli appreciated by
the Pitris; but it should not be employed at the time of Deva worship,
for it is inauspicious there. — 21-2.‘».

According to lus means the worshipper should give away the vessels,
and perform Saidcalpa by taking a knda in his hand and by reciting, “Om
Y& Divya" etc. .and the name, etc. of bis father and gotra. — 24.

Then the worshipper shouW say, “ Pilritiavahaisyami," [1 shall now in-
voke the pitris] when the assembled priests [BrAhmanas] permit him by
saying “Kuru." Afterwai-ds, the worshipper shonld say, " UkintaslvA"

“ Ayentumh Pilaral}" and tlms invoke the Pitris with these two Rig
Verses.— 25.

After saying, “VddivyA" etc., the worshipper should oSer argya,
that is, some water in a pot, along with flowers and sandal, and should
put knrfa rings in the dishes and pour on them the offered water out of
the pot, and, after saying “ Pitrihhya stMmmasi," should place the pot
downwards, to the left of the Pitri’s scat. — 26-27.

Afterwards the homa “ Agni Karana " rite should be performed, as
explained before, and then the worshipper shonld fetch the pot of food
with both hands and pnt it in the dishes. At the time of putting the

OBAPTER XVII.

5 ?

food in the dishes, kui^ should be held in the hand with serene mind.
.^Vcral kinds of pulses, vegetables, and other victuals should also be
'-arranged in the dishes. In offering food, curds, milk, clarified butter
''of cow’s milk and sugar should also be put in the dishes. Pitrisare
exceedingly fond of flesh, m Lord Kedava has said. — 28 - 30 .

*■ ’fr

r . The Pitfis say that the offering of fish keeps them satisfied for two
• months, the flesh of deer for three months, mutton for four months, the
flesh of birds for five months, goat’s flesh for six months, Parsat’s flesh
for seven inpnths, ena’a flesli for eight months, ham and biiffaloe’s flesh
. for ten montlfs, hare and turtle’s flesh for eleven months, cow’s < flesh?
and)® milk and rice cooked in cow’s milk for a year, the flesh of Ruru
for lo months, lion’s flesh f(n- twelve years, Kalasfaka (pot herb) and flesh
of the rhinoceros for a groat number of years, the cow’s milk mixed with
honey and rice cookeil in cow’s milk, clarified butter made of cow s milk
offered even,' in a small measure satisfies tlie Pitps— the Purvadevatus to
an extreme^degree, — 31-30.

Vote.—Pfirsat, Ruru, Bna^spocios of deer.

The worsliipper sliouhl read some of the following the Vedic
mantras relating to Pitiimedha, Puranas of all kinds, Brahma Sukta,
Vi.snu Sukta, Surya Siikta., Rudra Sukta, Indra Sukta, Agni Sukta, Soma
Sukta, Pavanani Silkta, according to one’s capacity, as well as Vrihadra-
ibantar Sama, Jyestlia Saiua, Rauhina Sama, f5antikadliya3’^a, Madhu
Brafimana, Mandala Brrilimana any other thing that may appeal to the
worshipper and the Brahrnanas. — 37-39.

When the Brahmanas are about to finish their nieal,4hen Vikira rite
should be performed for all the classes. Tlie food should be put in one
plate and scattered in front of the Br.ilimaiis along with some water.~40-4l.

At the time of performing Vikira rite, the following mantras should
be road. These menu Those beings tliat have been burnt in the fire,

♦ Professor H. U. Wilson writes : -

** The expression gavya implios ail that is derived from a cuw ; bnt, in the test
it is associated with ^ flesh’; and, as the corainentator observes some consider the
flesh of the oow to bo here intended. But this, ho adds, relates to other ages. Tn the
Kali or present ago, it implies milk and preparations of milk. The Sacrifice of a cow
or calf formed part of the ancient b'rAddha. It then became typical ; or, as a bull was
turned loose, instead of being si iiightered, and this is still practised, on some occasions.
In Mann, the term Qavya is coupled with others, which limit its application

3 ^ i

* A whole year with the milk of cows, and food made of that milk.* ”

(Yifpu PnrAna Vol. III. p. 193.)

THE MAT8YA PlJBANiM.

those beings that have not been cremated in iny faiinly, may feel satisfied
by the Vikira rite and attain emancipation. Those who have no father
or mother, no brother, no clansman to olfer them food, may feel satisfied
witli tlic food oiTercd in the A^ikira rite and attain peace. Those wIjo
were not iin^eated witli the sacred thread, those women discarded by their
kinsmen, may feel satisfied willi the food offered in Vikira. — 42-44.

When the BrA-hinanas have finislied tlieir meal and are satisfied, then*,
water should be poured out on their hantls and on the floor plastererl
with cowdung. Knrfa sliould lie strewn towards the south, and on them
the balls of various eatabh^s should bo offered. — 4.5-4fl. •

The balls should be offered after sprinkling watoi* and reeiting tlie
name and tlic gotra of the worshipper as mentioned before in avanejana rile,
then incense, sandil, &c., should he offered, and then water should be
sprinkled again. This sprinkling is called ‘imityaviwejana. By putting
the. left knee down on the floor and by liolding water along with kiuJa in the
left hand, the Pilris hliould be invoked and cinuiniambulated.-- 47-48.

Similarly, sandal and dii)a should also be oflered. After tlm Brah-
manas have washed their hands and montli, the worshipper sliould him-
self rinse liis mouth with water and offer \vat(?r to liis guests. —49.

Note.— Djpa-- waving a liglit before the object of worship.

Then flowers, rice fnnhusketl se^amum, should be offered to the
Bralimanas, after which they should be giveii some Daksina, according
to the means of the worsliipijer, wln^ .should nlTcj* ii ?o cacli Brilhinana by
calling out his name and lineage. - oO.

.Vote. -DakHiD& is inonoy offopod to iiralimanas.

The worshi])])er should give away cow.-,, land, gold, clothes liked by
the Bralimanas, appreciated by the Pitjis and appealing to the worship-
per’s own fancy. — 51.

There should be no niggardilincss in the giving of Dak^irul, and to
please the Pitris the worshipi)er should ask the Brrdunanas to do Swadlia-
Vachana. Water .should be put in the hands of the IJrahnianas after virfva
deva ceremony and the tv.orshipper should j’eceive the blessings of the
Brdhmanas by facing lumscli' towards the East. We should first say
** Aghordh Pitarnli SantUj'' (“let the pilris be auspicious”), in reply to
which the Bralimanas should say ** 8antu “ “ (lei it be so) — 52-53.

The host should again say, tatha Vurdhatdmnal}/' to

which the Brahmanas should reply, “ Vardhatdm (let similarly our clan
be increased) ”, the worshipper should say, “ DaUinmobhivardhantam flet

GHAtTEB VXIL

the giver of preseate lucrease in our family,”) the Bralimripae should say,
“ VardhantAm (may they Increase) " the worehipper ” Etdhtatynsi^h santu
(lot these blessings be true),” the Bralimarias “ Santa ( may it be so).” After
finishiug svadliiivilchaua like this, the worshipper should perform “ iicli-
chhai^apa” at the time of dismissing his invited guests, and, after, that he
should perform “ graha bali." — 54-55.

l^chchc^t'ina^is doAiiod bolc^if.

(tra1iabali=:domcatic oblation. Offering of tlio reoiiiants of meal to all crea-
tures, sucJi as animals, sapornatural beings and particularly household
Dei tics.

IJclichliosaaa ” is to loavo some food scattered on the door, for the
acceptance of the attendants of the Pitris known as Astika and Akutila.
The Pitria themselves started this rite for the satisfaction of their attend-
ants wJiicli should be j)ei 1‘onncd by all —those who have children and those
who are childless. — otWS.

Afterwards, the worshipper shonl«l stand before the Brahmanas, made
of kiirfa, wi^h a pot of water, and after reciting “ Vrije, etc. should

(lisiniss them with the ku*la end. The worshipper should tlieii move
eight steps out of the house, and along with his wife, son and kinsmen
should complete the rite of rfraddha. — 59-150.

'riien lie should, after sprinkling water silently round the fire, with-
«)ut uttering any ritual formulae, perforin Vairfvadeva and Nityabali. — 61.

iYot(?.— V^aisvadeva=aii olYGring to all tlie Deities (made by presenting oblations to
firo before meals.) Nityabali-=daily offering.

After the Vaitfva deva ceremony ho may partake of the food with his
servants, sous, kith and kin and other guests. —62.

This form of Sadljilraiui liraddlia can be performed even by those,
who have not been invested with the sacred thread, those who are in
a foreign country and liave not their wives with them. The HSildras may
also perform it without reciting any sacred formulae. — 63-64.

The third rfraddha is called Abhyudaikam, which is also known as
Vriddhi rfraddlia. ft is performed on auspicious occasions such as a big
sacrifice, marriage, &c. — 65!

Ill Vriddhi rfraddha, offerings arc made in the following order : —
Mother, grandmother, great-grandmother, father, grandfatlier, great-grand-
father, maternal-grandfather, maternal great-grandfather, luatenial-great-
great-grandfather, ViiS vadeva. — 66.

The worehipper should, after circumambulating, turn his face to-
wards the East and should then remove the balls made of curds, uncooked
rice, fruits, water, and laden with kuila and dfirva grass.— 67.

«0 TBE MATSYJ PUBANAM.

The Br&hmaoas sbonld be offered water (arghya) twice, with the
words, ‘ Sampanmm, (accomplished )' and should be worshipped and offered
clothes, gold, &c,, by the twice-born.— 68,

Barley should be offered in lieu of sesamuni ; this is also called
Ndudimukha srSddlia, and propitious mautras in performing it should be
uttered.— 69.

A l^ddra cau also perforin the ordinary as well as the Vridlii
rfraddlia with uncooked grain, by uttering the formula of nainali
instead ot Vedic inautvaa. -70.

For thus said the Lord Bhagavan Charity is the best thing for a
{^ftdra, by performing which he gains all liis ends.— 71.

Uere ends the secenteenth ehipter deserihing the Sddharana and
Ahhyndaya Sraddhas.

CHAPTER XVfll.

Suta said : 1 sliall now relate to you the Ekoddista ^radclha, as
explained by the Lord, and will also tell you for wliat period a son should
consider himself defiled after the deatli of liis fntlier. By tlie death of
a kinsman [Sapktda)^ a Bi-rdniiana renutins defiled for ten days, a K^atrya for
12 days, a Vaisjya for 15 days, a J^ildra for a inonih. By the demise of one
whose tonsure ceremony was not perfortiK'l, one remains defiled f(»r 3
nights. Similarly, people of all classes are defiled for a period wlien
there is a child-birth in ihe Ijousc. At the lime of a death till tht
corpse is burnt and the ashes arc collected, tlu- person in wliose family
the death occurs should not be considered contaminated. Commemnng
from the day of tlie demise of the person, a lump of food should be offered
to the departed spirit, for a period of twelve days. That offering is
Patheya (that is viaticum) and is consequently most agreeable. — 1-5.

In case of offering Pinda to the deceased on the 1 2th day after his
death, the attendants of i'ama do not carry the spirit to the city of the
God of Death, and during this period the departed spirit sees his sons,
wife or any other member of the family, and observes* whether they
provide it with sometliing for its comfort on its long journey or not. It is
for this reason that a pitcher full of water is suspended from a tree, for
a period of ten days. Its water soothes the heat of cremation and also
refreshes the spirit when it gets weary on the great journey.— -6-7,

A Brahmana on the lltli day after deatli should feast 11 Bnihinanas
and K^atriyas, &c., should feast an uneven number of Bruhma^as. On the

OBAPTER XVni. 61

day following the completion of the period of defilement, one should
perform the £koddi^(a l^raddha in which all the cei-emonies previously
described, barring invocation and hotna ceremony of Virfvadeva, should be
performed. In this Srfiddha, only one kmia ring should be put on, end
only one ofiering of water ^arghya) and ball of food (pi^d^) should be
made. After reciting “ Upatiithatarn," sesamum and a handful of
water should bo offered.— 8-10.

Nafe.— Upatlf^hatAmsIt is offered to thee.

Svahitani should be recited at the time oJ performing the Vikira
rite, anil Abhiramyatairi should be uttered at the time of dismissing the
departed spirit, 'riie rest of the rite should be performed, as explained
before. Similarly, ^raddlia should be performed each month, and, on the
second day of tlie completion of the period of defilement, a well-bedecked
bed should be given away. At the same time, an image made of gold
and well dressoil, should also be given away and the Brahniana as well
as his cor«ort should he worshipped, after being well dressed and made
lo wear good oniaments. A bull should be set free, and a really good
fow and a pitcher full of water, along with nice eatables, should also be
given away. The pitcher should be filled with sesamum along with water.
After a year, the Sapindi-karana jJrSddha shouM he performed. After the
performance of Sapindi-karana rfraddha the deceased fpreta) beccmies
entitled to receive a share out of the Parvana liiv.rlciha .and become legible
for woi ship at Vriddlii rfraddha, and the householilcr also beeomes entitled
to perform N:nulimukha ^rad<iha, &c. Virfvadeva rite is performed in
sapindi-karana rfraddha, and the ancestors and the fresh departed spirits
arc offered separate scats. Water, mixed with sandal and sesamum, should
bo put in four different vessels for offering. The vessels meant for the
Pitfis and the departed spirit should he mixed together. — U-18.

Similarly, four balls of food should be offered, and, after reciting
y&'"sfimandh samansah, the balls meant for the departed spirit should be
divided into three parts and mixed with tlie balls of food meant for the
Pitris. Excepting in Sapindi-karana rfraddha, there is no separate rite for
the deceased in any other ceremony. The departed spirit becomes delight-
ed by the performance of sapindi-karana, for it then joins the Pitpis
(and ceas(?s to be a preta). The departed spirit joins the Agniqcdtta giowip of
Pil|’is and drinks with them nectar ; and it is for this reason that no Pineji-
dana is performed for the departed spirit after the sapindi-karana. The
ball of food (pineja) should only be offered to those who join the group of
Pitfis. After sapi^di-kararia, three balls are offered on the occasion of an

THE MATSrA IMURAN AM.

eclipse or when the sun or any planetary body passes from one zodiacal
s^ign into another ; and on the date of demise only one ball is offered. If
on the date of death one leaves the Ekoddisja sniddba and performs the
Pdrvapa, he commits a sin equal to that of murder of father, mothers an<l
brother, and goes to hell. -19-25.

Tlie deceased, after living with the Preias (spirits) for a long
time, begins to feel uncomfortable. It is therefore necessary that Ekodclista
should be performed every year. Oiie wlio, being ilevoid of jealousy, gives
awfiy a jar full of water along with grain for one fiillyear, for the benefit
of the departed spiril, lias llie same reward as is obtained by performing
the AiJvaniedlui sacrifice. — iM-itl.

When a jJraddlm is performed vvitli nncookefi grabv then 'gni-
kavanii nnd Plndndiim slu^iild also he performed with tlie same By the
performance of sapindi-Ivaj'an«a, r.lie deceased >omI joiu.s the first tltree
groups of Pitris, and tlioii it finds emancipation in process of titne. Ere/?
after attaining o/nancipation they get their sliaio of (Icpa) rfraddJia by the
hands being wiped with a fcnrfa. From (ho 4tli to the fill) generation, the
forefathers get their share of 4ivlddha from (lie Kiisa wiping (lepa) and
not pindas, and tlivce generations, father, grandfatlier and great grand-
father, they are entitleil to the ball of food (piinja), the sevontli being the
giver of the Binda. Iliese .sciva are kiuuvn as sapinclas for the sapincia
hood includes these se\en counting the pciforinor of the sacrifiee.““27-2!).

Here ends the eiijhtecntli ehnptcr deuliin;! iritJi the ceremn}iif of sapivdi-

CHAPTER XIX.

'riie liisis askcd:--Ho\v the offerings to tlie ancestors and the Oevas
are to lie made hero by men. Tliey also recjuestocl liim to explain to them
in what way the offerings made in this world roach the Pitps in the
Pitfiloka and who is the medium between the Pitris and the man who
makes offerings. We see that men eat and offerings are made in the
fire, how do they then reach the deceased ?- -1-2.

Suta said : —It is written in the Veda that the eight Vasus are tlie
Pitfis, the eleven Rudras are the Pitainahas, and the twelve Adityas are
the PrapitAmahas. The recitation of name and clan of the Pityis by means
of the sacred formula with devotion, carries the offerings made to the
Pitris : — 3-4.

Agnis^vatta, &c., are appointed as rulers of deceased ancestors. They
transport the offerings made to the ancestors even though they have been

OHAPTER XX.

reborn in the meanwhile under another name, clan, place and time,
'nie PitfiB carry the hall of food offered in the form of nectar if the
deceased ancestor has become a Deva througli his good karma. If he is
reborn as a Daitya, the offering reaches him in the form of worldly
enjoyment. If taking birth as a beast, lie gets it in the form of grass ;
those ill the body of serpents get it in the form of air ; those in
form of Yaksa get it as wine ; those in the body of the Rakt^asa get
it in the form of flesh ; those in the body of dAnavas get it in the form
of iiiaya (delusion or glamour), those in the form of ghosts get it as
blood and water ; and those who are born as liuinan beings get it in the
form of grain and water and otlier multifarious objects of enjoyments. — 5-9.

The faculty of sensuous enjoyment, beautiful women, delicious
vioLiials and the power of enjoying them, wealth, the power of charity,
liaiidsomo form, health are the (lowers offered in i:iraddha performed with
(levolion. The attainnient of Brahma, good age, sons, wealth, knowledge,
heaven, bliss of emancipation are the fruits offered in i^raddha. — 10 — 11.

'riie Piti’is confer kingdoms on their devotees when they are pleased
and it is also said that the sons of Kainlika Risi attained NirvAna througli
the glory of the Pitps, in their fifth cycle of birth. — 12.

Hire enfis the nineteenth chapter dealiiuj ivitli the ritual of &rf1ddha.

CHAPTER XX.

The Risis asked the sage Suta fo relate them liow the sons of
Kamfika in their fifth cycle of birlli, putting an end lo their desires,
attained emancipation by their power of Yoga.— 1.

Suta said, once upon a time there lived in KurukhOtra a virtuous
Uisi named Kausika. tie liad seven sons. Every one of whom did the
deeds as connoted by their respective names. They were : — Svasripa,
Krodliana, Hinsra, PisJuna, Kavi, Vagdus^a, Pitrivarti. They were pupils of
Carga. — 2-3.

Svasripa^Moving at ploasuro or will. Krodhaua^Irasciblc. Hinsra^Savage.
I’isana—Baokbitor. Kavi=Pocfc. Vflgduala— •'•'cnrrilons. Pitfivarfci=DGVotee of the*
J^itfis.

After the death of their father the land was visited with a terrible
famine when a large number of people were ruined owing to the cessation
of rain and many died of starvation. In those days the seven sons of
Kauifika used to look after the coav of Garga and were residing in a
forest. One day not getting anything to eat they felt fearfully oppressed
with the |>angs of hunger. In those eiroiimsianees tliey resolved saying

THE MATSYA PURANAM.

we shall eat the cow to appease our hunger. At that stage the youngest of
them all, said to his brothers If this cow must be killed, let us
sacrifice her to our pitjis in iSraddha for the cow sacrificed \^ith that view
would decidedly save us from all sin.” “ Do so said the olher brothers
to Pitfivarti. The cow was sacrificed and Pitfivarti performed the
rfraddha with great dcvoiitm. Two lirotluMs officiated for the lirahmanaa
invited to Viivedeva idi, il:e rest tliree similarly officiated for the
Brfthmapas, invited to 'a\'f part in the Pitri-karnia and the seventh one
represented the Atithi. lu los w.i - (lioy all after peiTorniiii!:; the ^raddha
with due Mantras and Meditating Pilrls feustojl on the sacrificed
cow.— 4-9.

.Vo^e.— Atithi —guest. According to

After that they ivpai red to ilieir preceptor (hirga and o.divt ring
the calt to him said ‘‘(riiru! the row has been devoured by the lion,
tills ealf was saved, wliieli take bark "

In that way the seven niceties eommilted [earh^s.-^ly a cruel art on
the strcngtli of the Vedic injunction and ate the cow. - 11.

In process of time tliey were all gatliereil to tlieir fathers and were
re-born in the house of a hunter ; but as they performed the t^raddha with
great devotion they had a re<*nlh*ctioii of their previous life tlirongh the
glory of the Pitris They wcir liowever boni in the family of a hunter on
account of their having commired m rntr] deed ; ])i!i i\^ tlicy had a
recollection of their previous iifr, liiey n. a lit of asceticism spurned at
all mundane luxuries and put an end to tlieir existence by fasting.— 12-14,

Afterwards they w'crc re-born as deer on tlio 1v?iliinjara hill and
through the glory of the Pitris maintained their recollection of their pre-
vious lives. They then devoted ihcinsclvos to the Pitris and the God
^iva.— 15.

They again gave up the ghost by carrying on tlic penance of fasting ;
and were re-born in the form of Chakravaka bird on the banks of the Mana
Sarovara lake, under the following names; — Sumana, Knmuda, S>udddha,
Chhiclradaiiji, Sunetraka, Snnetra, and AmsnrnAn. They were endowed
with tlie attributes connoted by their respective names and. did similar
deeds.— 16 T8.

iVot6.—Samanft= Pleasing to the mind. Beautiful. Knninda^lotus. Sudddha—Pure.
Ghhidra-darai:=Captious, Critic. Sunetraka^ i laving good eyes Sunetra^s Having beauti-
ful eyes. AmsumAu^lllustrious.

Out of those seven, the three fallen from yoga began to roam about
hither and thither. One day they came across Vibliraja the valiant king

CnAPTEB XX.

of PaScb&la who was enjoying himself in his pleasure gurdeu and had a
large retinue of followers and conveyances. — 19-20,

Pitravartt the youngest of all the brotliers and who had performed
the l^raddha, became desirous of becoming a king ; the other two biothers
wished to become the courtiers of a king ; the remaining four did not
cherish any wish and tliey were consequently born as Brahmanas. One
of them (Pitfivati) was born as Br4hmadatta, the son of King . Viblnfija,
two brothers were born as Kandarika and Subalaka the sons of the king’s
mjnister ; and sometime after that, Drahmadatta was anointed and pro-
claimed as king.— 21-24.

Brahmadatta was tlie most illustrious sovereign of Panchala. He
ruled the country with great piety and even-handed justice. He was well-
versed in all tlie sastras, yoga and understood the languages of all
animals.— 25.

The cow that was sacrificeil and feasted upon by them as the sons
of Kautjika was born as Sannati the daughter of Devala and was eventually
married to Brahmadatta. Because she had served as an offering of the
Pitfis, she became learned in tlie Braljina lore, and the king ruled the
country to the satisfaction and prosperity of his subjects in conjunction
with his noble consort Sanati. — 20-27,

On one occasion the king in company of his queen in his pleasure
garden saw an ant attempting to please his better-half. Being over-
powered with the arrows of Cupid, the ant crawled behind its help-mate
and said. “ Ah ! my love ! I have not seen a prettier and sweeter form
than thine in any of the three regions. See how delicate thy waist
is? Both thy thighs resemble the plantain trunk, thy swelling breasts,
thy strut of an elephant, thy golden complexion, thy melodious voice
resembling that of the cuckoo, thy enchanting smile, thy eyes like
lotus, thy tongue that loves the taste of pure sugar, are indeed matchless.
Thou art an ardent devotee of thy husband so much so that thou wilt
never breakfast before me, thou wilt always bathe after me, thou art
always gloomy (juring my absence, thou always shiverest when I am in an
angry mood, what is the reason of thy turning your face away from
me in anger to-day ”? Hearing such a speech of the ant his wife said
“ Do not talk like that ; you are false to me. I know all thy tricks,
yesterday thou feasted another with tlie particles of sweet.” 28-34.

The ant said Dear ! I mistook her for yon as she resembled you so
minutely and through this over sight 1 feasted lier with sweets. This is
however my first fault which you should forget and forgive. I shall never

THE MATSYA PURAVaM.

repeat such a blunder, I promise this sincerely, be pleased, 1 fall at your
feet.”-35.36.

Sflta said that on hearing the flattering words of her lord, the ant
dismissed all Iier rage and ofTereil lierself to him. — 37.

The King Rrahmadatta wlio knew the language of all creatures by
the grace of Vi^nn, was highly astonished to hear wliat transpired between
the couple. — 38.

Iley'e ends the twentieth chapter dealing with the derision of the she-ant.

CIIAPTKK XXl.

The Risis asked: -Flow did the King Brahmadatta acquire the
faculty of uiulerstandiiig tlie langiinge of all crcainres and in what ianiily
were the other four craties horn ? — *.

Sula rcplieil : — They were hoDi in ilie family of a poor and old
Bnilfmana in tho kingdom of llraliinadatta an l they had a recollection of
their previous lives. - 2.

Dliritiinnna, Tuttva<hu«i, Vidynehanda and Tapotsuka were the four
sons of tlio poor lirahmana -Sudaridra '-aud t1)py all had the attributes
connoted hy their respeiuive --3.

*Vot^».--Dhritimfln:=:Stoadfa‘« t. Tattvna.a*-:ii~PliUn>o|ihr‘r. Vid va'chandari Very learned.
TapotsukH=oagor to practise aspctirism,

ddioy ail dotenninod lo acfjniro omancipaiion hy practising asceti-
cism. -4.

Sudaridra felt very miserable when he came (o know of the resolution
of his sons and in a veiy ]jlaijiti\e tt»ne asked tlietii the reason of their
doing so. Ho tried lii.s I)est to di.-^snade his sons from doing that and
said that to repair to forest h?avirig an aged fatlier behind in a helpless
condition was no virtue, ami w’nat would he tlicir fate for doing that act.
Hearing those wonlsof their <jld and infirm fatlier tliey said that he should
not stand in their way and tliat (rod had made ample provision for his
subsistence. By reading tho following .41oka before his king he would get
plenty of money and villages.— 5-8.

“The seven sons of the Hrfdonanari in Kurujangala were re-born as
the sons of a hunter in iJiisapura, again they were ro-born as deer on the
KSlinjar hills and then again as cranes on the banks of the Maiiasalake ;
we are those very same who liave now attained final beatitude.” — 9.

Thus addressing their father they departed from him to practise
penances in the forest. The father crawled towards the King’s palace
• 1 -A- mnnpv from him. — 10.

OBAPTBB XXL

Anagha, the son oC VibhrSja the valiant sovereign of P&nch^Ia adored
the God Vis^u with the object of getting an heir. Sometime after, the
Lord being pleased with the king s devotion appeared before him and
asked him to seek a boon On hearing those words of the Lord, the
King sought the following boon.— 11-13.

“ Sire, grant me a son who may be powerful, illustrious, dutiful,
very well versed in all the rfastr^s and yoga, aud who may be conversant
with the languages of all the creature.^.** The Lor. I said “Be it so ” and
vanislicd then and iliere. Con.sequently his son firahmadattu was so
illustrious. He was sympathetic, valiant, conversant in the languages of
all the creatures, the ruler of all the beings. — 14-17.

Brahmadatta understanding what irans^^ired between the ant and
his helpmate, laughed. —18.

The Queen Saniiati seeing his lord laughing apparently without any
rhyme or reason asked him the cause of his doing so. She said “ Sire, why
are you L'\ughing without any reason, will you please explain .it to me ? **
19-20.

SOta said that after hearing those words of his consort the king said
that the conversation between the ant and his better half made him laugh
so much and so suddenly. Tliere was no other reason for his doing so.
The queen said that the explanation was not true, and that he laughed
at her. She would give up her life. How could a mortal understand the
language of lower beings without being a God ? — 21-23.

“ What more disgrace can there be than this.” Hearing those
words of the queen tlie king became speechless. In order to please the
queen the king observed a penance and began to worship Lord Visjau
without tasting any food for a week. The Goil appeared to him in
a dream and said ” you will come across an old Bnlliinana to-morrow
in course of your rambles in the town and you must acquaint yourself
with everything from him.” Saying-that the Lord vanished.— 24-2(5.

In the morning the king in the company of his queen and courtiers
came across the old BrAhmana in the suburbs of the town. The Brdlimana
recited the same eSloka wliich his sons had taught him at the time of their
departure to the forest. — 27-28.

The king along with two of Ins ministers instantly got the recollection
of their previous lives on hearing the illokaand the sovereign fainted and
fell on the ground. Subdlaka the son of Vabhriiand the author of the
erotic science and the scholar of all the rfastrds ; Kancjarika the propagator

TtlE MATSYA PURANAM.

of the vedas; getting a recollection of tbcir previous lives fell on the
ground in a swoon. — 29-31.

Recovering from their fainting fit, they all three repented of their
fate and said “ Oh ! we have become devoid of Yoga by falling into the
snares of desires.”— 32.

Afterwards they extolled the blessings of tiraddha and dismissed the
BrShmaqa with presents of money and villages. — 33.

On the departure of the Bruhmana, tlie king handed over the reins
of the Government to his son Visvaksena and afterwards left the empire
along with his two ministers. They a!! seven joined one another at
the Manasa lake.— 34-35.

Brahmadatia and Ins brothers the great devc^tee of the Pitris wore
very pleased, but Sannati was very sad on the idea of her being the cause
of her husband’s abdication and said “ Dear ! It is owing to me that you
have abandoned your mundane empire.” — .3()-?>7.

The king said ** Darling ! Indeed it is tlirougli thee that we all liave
liberated ourselves from tlm l)onds of tlie world.” Thus praising tlie
queen they all after practising yoga attained final beatitude after letting
the Jiva-Stma escape from their body through the Hrahniarandlira. — 38-39.

Note.— Braliinarandhra an aportnre in the orown of the head throuph which the
•oal is said to escape on its leaving tilie body. .See the Sacred books of tbo Hindus— Vol.
XV.— The Yoga Sfl.stra.

The Pitps on becoming pleased tints bestow on their devotees,
long life, knowledge, lieaven, omaneipaiion, emnfort, tmd empire.— 4(^

One who relates, reads or listens to tlie history of the Pitris and king
Brahmadatta enjoys pleasures for age.s and ages in the Bralmialoka. — 41.

Here ends the twenty-first chapter narrnt'niq the story of Brahmadatta
and the power of Pritis.

CHAPTER XX 11.

The Risia said. — “ Wlien does that ffraddlia give everlasting benefit ?
In what parts of the day and at what sacred places should it be per-
formed ?”— 1.

Sfita said Charity performed a little after midday ifl the third part
of the day in Abhijit or Rohini gives everlasting benefit. I shall
enumerate to you in a nutshell the chief holy places that are dear to the
PHri8.-2.3.

Note.— AbhiJIt is the name of asterism.

QayA is the principal Pitritiftha. Lonl Brnhinil Himself resides

OHAPTEB XXll.

there And the PitfiA anxiong for a share in tlie oSerings have sung this
story there.— 4-5.

It is well to wish for a number of sons, but if even one son goes
and performs tiraddha there at Gayd, or performs the Aiivaniedha sacrififre
or sets fiee a black bull, it is more than ample for the satisfaction of the
Pitfis. The sacred V/iranasl (Beiiai-es) which is the abode of Vitnalerfvar
the giver of Prosperity and Emancipation, is also dear to the Fitfis. — R-7.

Prayuga is another Piti'itirtha that fulfils the desires of the worship-
per. It is the abode of Vateifvar who was located there by Vispu and
Lord Keifava always is lost there in His reveries of yoga. — 8-9.

Daifa^vamedha, Gangfidvrira, Nanda, Lalita, MuySpuri, Mitrapada,
Kedara, Gangi-sagara, are also the sacred places where 4r4dd)ia should be
performed. — 10-11.

So is Brahmasaru a pool in the Satadru river and Kairnisa the trysting
place t>f all the lirthas, are also very dear to tlie Pilfis. — 1^.

Gangodbheda, in the Gomati, Varftha-ksetra which is the abode of
Maliadeva and the eighteen handed Siva, the place where the quoit
■ chakra) of Vispu fell is Naimi^tlranya wliich is the most sacred of all
the tirllias and where Lord Varaha is worshipped are ail sacred places.
One who goes there is liberated from all bis sins and attains emanci-
pation. — 13-10.

Iksnmati tlrtha where resides the God Nfisinha is held very dear
to tlie Pitfis; it is on tho confluence of the Ganges.-— 17.

Kui-uk^etra is another most sacred place where all the Pitfis are
always present. — 18.

The river iSai ayfl venerated by all the Devas is holy and so is the
sacred IrAwatl, the rivers Yamuna, Devika, KsH, Chandrabh3ga, DriiJadvafi,
VenumatJ, Vetravati are sacred and dear to tbe Pitpis, and drSddba per-
formed on their banks confers great benefits on the worshipper. 19-20.

Jambumarga whence the path of the Pitpis is visible is a Pitpitirtha
unto this day. The pitpiUrtha Nilaknpda, Rudrasarovara, Mnnsarovara,
Maudakinl, Aqhchliodiv, Vipilda, Sarasvati are also sacred tirthas.— 21-23.

PurvamHrapada, VaidyanStha, the river Kijipra, Mahikila, Kfilinjara-
hill are also very sacred places. — 24.

Vansodblioda, Harodblieda, Gangodbheda, are among the sacred
places and so are RlmdreiJvar.i, Visjpnpada, NarinadAdwara. Offering Pipd^t
there is equivalent to offering it in GayS- These are the Pitpitirthas that
wash off all the sins of man.— 25-26.

T^B MATSYA PVRAVAM.

The mere recollection of these sacred places gives great benefit ;
what to say of those who perform rfrAddha there. OihkSra, K&verl,
Kapilodaka, the confluence of the river Chandaveg/i, Ainarkantaka are
also sacred places whore by bathing one gets hundred times more ber.efit
than by bathing at Kurnksotra. Sukratirtha, Pindara, Somestvar are
the sacred places that dispel all impediments and it is very pious to
perform iraddha or give charity there. K’lyavarohana, Charmanvati river,
Gomatl, Varana, amtanas, niiairavaksetra, BIi|igiitiifiga, nauritivtlia, are
also holy places. Vainaynkn, Bhadrcfivara arc tbo holy places that release
one from sins and Sf^ also Tapti river is sacred. Millalap?, Payosni,
and her confluence llaiiAboilhi, I'atahl, NP.galirtIui, Avanli, Maharf:\la,
river Vena, MaliArudra, ^bihAlinga, river Da^farnA, iSatnrndrA, J>atahvfi
river, VisJvapada. tlio river Xifiguvrihika, Sona rive*. (Ihrighara river,
KAlika river, Vitasta river, Droni river. Vata river, Ksira river,

are also tlio places wlioro rfrAddha hoing performed gives great satisfac-
tion to the Pitris. Gokarna, Oajakarna, Piirnsottama, DwarikA, Arviula,
Sarasvatl river are among ihe holy places. rivers^ Manimalb

Girikarnika, Dlmtap'ipam. flic srmtliern 'cean. Meghakara tirtha
which is the abode of Janardana and Vi>nn, !Mandodari tirtha, the river
Champa, Sarnalnatlin, ^^allA^(a^ river, (’liakravaka, (.’hannakola lirtlia,
Janmerfvara, Arjumiksptra, Tripniioirthn, ^Nidlie^^vara, Sri^^aila, N.arasinho,
are also the places fit for p<‘vrornii!«g ftrAddlm hn* il.o satisfaction of the
Pitps. Mahendra, f:5rirofiga me ilic places v.liO'c j^nuldiia slK)nld be per-
formetl. They are so sacred a?^ to iree ore fican ^ii-.s ijiorely by going
there. The rivers 'rungahhadra and Uliimaratlii, Ifliinie.s'var, Krisna Veiift,
the rivers Kaveri, KmJmalA and (iodavari, IVisaridhya tirllia, TraiyainvakA.
the abode of jJiva and wliich is univeisally venerat(s], are very holy places.
A mere reco11ecri(m of tlicse Imly places dispels all sins and the'
performance of rfraddlia tlierc gives imboimded satisfaction to the Pitfis.
27-48.

The rivers i^riparni and 'J'Ainr.i[»arni, Jayaliitha, llie sacred river
Matsya, f^ivadhar tirllia, Pliadra, the river BampA, It.-imc^vara, ElApura,
Alampura, Afigabl.uta, AnandAkamahi, Ibidlia, AmratakesvarA, Ekam-
bhakfl, GovardhaiiA, llarisVhandia, Kripuchandra, Pi ithudaka, SahasrAksa,
Hiranyaksa, the river Kadali the abode of Ibnna, Saufnitri vSaAgama,
Indrakila Mahanada, Elakkselia, are very sacred places owing to the
abode of gods and rfraddlia porformcfl there highly satisfies the Pitfis.
The sacred T3alm river, Siddliavana, Pa^lnpata, the river ParvatikS,
are the places where *lhe performance of rfiaddha is many times more
beneficial. Pitritirtha near the Godavari river which teems with

CHAPTER XXII.

myriads of images of Ssiva is an exceedingly sacred place. It is also
known as Jam.'idagni tirtha. It is there that the river Godavari has
become ruptured through the fear of Pratika Hisi. It is both Dew
as well as Pitii tiitha and is also known under the name of Apsaroynga.
Tliere the performance of siiaddha, Agniliotra and charity is held
millions of times more sacred. Sahasrali/iga, Raghaveslvaia the river
Indraphensi where India had His downfall and where He after destroying
the demon Namuchi went to Heaven by the practice of penances, are the
places wdiero the performance of draddha by men bears everlasting
fruit. Pufikara, Saligrama, so also Somaparia, the home of VaitJwfinara are
Sacred tirthas.— 49-01.

Sarasvata, Swaini, the river Malandara, Jrilandliara, Mount Lohadanda,
Kauiiiki river, the river Cliandrikri, the river Vaidarhha, Vaira, the river
Payosni, Prahgmuklia river, the Kaveri, Chitrakuta, Vindhyachala,
Kuhjjiblira, the hanks of tlie IJrvarfi river, Sarnsarairiochana, Rinamochana,
Attahiisa Gaiitamcsvara, Vasistlm, Ihuita, Ihahin^varta, Knrfavarta, Hava,
Pindaraka, ^afikhcdliara, Gliantesvara, A^ilvakeslvara, Nilkesvara, Dharani-
dhara, Rfimtirtha, Asva, Vedasira, Anghavati river, Vasnprada, Chaglanda,
Badari, Oana, ifayant, Vijaya4akra tirtha, Sripati, Raivata, i^arada,
Bhadrakale^vora, Vaiknntlia, Bhimerfvara, MahAdeva, Matrigralia, Kara-
vlrapnra, Knserfaya, Ganrisikhara, Nakulesia, Kardamala, Dincji, Pnndarlka-
pnra, Godavari tho abode of Tirthesfvara, are the places where by performing
iJraddha one gives complete satisfaction to the Pi^ris and paves the way
for tlie attainment of final beatitude.— 62-78.

I have onnmeratrd to you tlie names of the Tirthas very briefly.
Even Brihaspati cannot adequately describe their glory what to say of
a man. — 79.

Satya tirtha (observance of truth), Dayft tirtha ^performance of
charity), Ii^driyanigraha (control of passions) should be considered as
tirthas even by those who cannot leave their homes for purposes of
pilgrimage— 80.

i^raddha performed at these place is millions of times more sacred.
One should therefore perform slniddha with devotion and according to the
rules laid down, at these holy places.— 81.

The three morning muhurtas are called safigava, the three mnbdrtas
in the midday and afternoon are uttama, the evening muhurta which should
bo avoided, or A-Addha is Raksasi. There are fifteen muhflitas in the day
and the 8th of them is called the kntnpa. — 82-84.

A^ote-> Muhurta - A period of 48 minutes.

72 -

THE MATSYA^ PVRANAM.

Ill the noon the movement of the aim becomes slow therefore it is
beat to perform dr&ddha at that time. —85.

The hour of midday, a vessel of rhinoceros* horn, a Nepal blanket,
silver, Darblnlr grass, sesamuin, kine, and a daughter's son, are the eight
essentials of a rfniddha. Kutsit is another synonym of Papa (sin) ..lul the
eight things ennmueratod above consume (tfipa) all sin ‘kn), therefore they
are known ris kutupns. -—80-87.

The nine mnhurtas after the kiitupa muhurla are known as
SvadhS.— 88.

Kuifa and black sesainum were produced from tlio htuly of Visnu,
that is why they are neoes'^arily employed in the pert'a-inaijoe of rfi ildha.
Tlie devas have also .sai«l tliat a Iiandfnl of ivafo'- mixed wifi Nrsaninin
and oUcred by the renidenfs of a samod phiec by lioldl.ig Knst:* in one
hand, is also n kind 'd i^iaddiin. i^O

Sraddlia slionld l)e performed with -.ne hand only but IVonaiia with
both hands. — 91.

Suta said that the performanee of sidddha in a holy place gives long
life and washes off all siu^, this has been said by the f^oi d Matsya —92.

One should recite it at thejinn^ -of sr‘ddha one who reads it or beans
it becomes wealthy, emiseqnently the residonts »>f a Irdy plane slionld
recite’it to dispel nil their *-\\]<. 01

This sJraddlia mahatniya is ihedispelloi of all sins ami it is venerated
by !^iva, Brahma and the God sun. — 94.

Here ends the twenty-siuv)nd chapter eanraeraHn^ the fi iwcd tlrlkas for

Srdddhas,

CHAPTER XXfll

The Risissaid How did the moon 0 ! scholar of all the Srstras,
become the sovereign of the Pitfis and how did the Rajas of the lunar
dynasty become so illnstricais ?— 1.

Si^taaaid At the time of tlie first croatif)n, the sago Atri as clesirerl
by BralimA practised austerities for the purpose of cieatioi*.— 2.

The Blissful Brahms, tlie dispeller of all troubles of the world and
who id enshrined within Vii^uu, Siva, and the sun Uadra and who is
sapersensaous and is the giver of all peace and who is enthroned in the
eyes of peaceful beings ; the same BrahmA becoming pleased with the
anfltarities of A trl was the cause of his happiness, in other words, He

CHAPTER XXIIL

causod the moon to bo produced from the eyes of Atri. At that time
Lord i^iva with His Cotisort the goddess PArvati became highly pleased
to see the moor! and decorated His head witli It ; and the power produced
from the water and emitted from the eyes of Atri illumined the nnirerse
with Its lustre. -3-6.

All the directions anxious to beget progeny absorbed that lustre in
the form of damsels and then it remained in their womb for tliree Iinndre<l
years. After that period the directions could not bear the power in their
womb and so they ejected it. Brabma collected it together and created
an illiistrions Being bedecked with all the arms. He tlien gave him
vedic powers and seated Him on a chariot drawn ])y a tlioiisaiul horses
and thus took Him to His region where seeing Hiin all the Braluna-Risis
acknowledged Him as their Sovereign Lord.- -7-10.

Afterwards tlic Pitris, Devas, rJandliarvas, Ijerhs along with ilie
Hod [ndra began to adore Brahma by reciting the SomedevR mantras.— 11.

Then* by the Y'ogic glory of the l.f)rd Brahma, that, became .still
more illustrious and merged into the moon. By Its lustre the herbs in
the world profusely thrived and tlie moon became much more radiant in
the night and consequently it (the moon) came to be the sovereign of flic
l^crbs and the Brahmanas. — 12-13

'riiis disc of the moon is the resort of the Vedas and the nectar. It
waxes in tlie bright fortnight and wanes in the dark fortnight.— 1 1. .

In the days gone by Dak^a Prajiipati son of Praclietas gave liis.
twenty beven beautiful (laughters to the moon. I'he moon to please Lord
Visnii practised austerities for a considerable length of time. The Lord
became pleased with his devotion and directed Him to ask for a boon.
The moon wished, that he might conquer the realm of Indra, the
Devas might go to His region and officiate as Brahman as in His Rajasfiya
sacrifice, and Lord l^iva might protect it ^sacrifice,') with his trident
standing at his door. — 15-19.

On Vi^nu’s granting this boon, the moon performed the RajasOya
sacrifice in which the sage Atri became the Hota priest, Bhrigu officiated
as Adhvaryu, Brahmfi was the ITdgata, Lord Hari officiated as Brahmana
priest, and the Sages ^aunaka, &c. were the Sadasyas in that Rajaeiiya
sacrifice. — 20-2 1 .

A^ote.— Adhvaryu -An officiating priest whose duty is to measure the ground, build
the altar, prepare sacrificial vessels, fetch wood aud water, light the fire, bring the animal
and Immolate it and while doing this to repeat the Yajnrveda.

ITdgfttft--one of the priests at the sacrifice who chants the Sftmaveda.
in

THE MATSYA PUEAh'AM.

Hota’s fanctlon was to recite Rigveda and ho was also the Chief priest, while nrahma
priest superintended the others and was in chari;;c of the Atharvaveda.

The ten Virfvadevas officiated an chainasri-acllivaryii. In tliat sacrifice
the moon gave the three lokas as Dakshia to tlio sacrificial priests.— 22,
Note.— Chainasfi— A vessel used at sacrillees for drink iug the Soma juice.

On the conclusion of that sacriticial batli, the nine goddesses fired
ivltii Jove ivcnt to-have a look at the moon.

Laksini went after lea\ing N irayana, Siniviili wont after leaving
Kardaina, Dyiiti went after forsaking Vihln'ivnsu, 1’nsii went after leaving
Dliatara, Prabha went after leaving the Sun, Knhn werit after leaving
Havismfin, Kirti went after leaving Jayanti, \'asi» went after leaving
Marichi Kusfyapa, Dhriti went after leaving her linshand Nandi. All
those goddesses went and ad(»rned the Moon. The .Moon also looke(I upon
them as His own wives, 'riieir Lords even seeing them go astiay like
that did not use their missile of curse against tlie Mor^n. The liiminons
Moon shed its light on all directions and became the sole Monarch of
the seven worlds owing to His Yogie powers, evt ii after attakiing such a
store of liapp’ness uhicli is envied by sages. — 2L2(S.

Once upon a lime tlie JfiKUi came acuoss 'laia, the wife of Priliaspali
whilst she was roaming in the garden, (b) seeing Tara adorned with
flowers, having projected l)rea>.ts ami too dclicale \o cull a flower even, llio
Moon was fired with p.ssion. Ib‘ approached that figure of exquisite
beauty whose eyes were so lovely, and caught her by tlie hair, d'aia also
seeing the enchanliiig form of tiio mmin wa-» fii(-d wiili passion and enjoyed
herself in his company. The M'-on enjoyed in In-r company for
a very long lime and Iheu to(jk her to his nalm. d'he Moon became f-o
enamoured of her that he did nor feel snlllc’uMitly satisfied even after
enjoying himself in licr company h)r sucli a long time. Ibihasjjati was
pining away for Tara dming her ab.sencc. He came to know all about
her through meditation, but could not overcome the Moon by curses,
incantations, arms, fire, pois«»n. 'I'lien Jhiliaspati burning with passion
went to the Moon and Very humbly besought liim to restore him his wife.
The Moon who was much attached to Tarii refused to do so.-~2!j-34.

Afterwards the moou refused llio similar request even of SJiva,
Brahma, Sadhya Deva.s, llie Maruts, iS[c., which thrown Lord 5>iva in a
feJirful rage and bcfrietKling Hi'ihaspati, Vamad(?va armed with His
Ajgava bow and followed by His attendants and the BlintetSvar Siddhas,
started to fight with the Moon. At that time SJiva emitting fire from His
tliird eye looked awfully fearful by the reflection of the dazzle cast
on Him by the Moon.— 35-37.

CHAPTER XXIIl.

Seeing Siva going out on a figlit, His other attendants Ganesa,
arpiecl with various weapons, and Kuvera also with His innumeraahle
army rollowe<l Him. —38.

Seeing liis foe mardiing against him, the Moon, seething with wrath,
started along witli his vast retinue of Vetalas, Yaksas, Serpents, and a train
of a million and a half of chariots, to measure swords with Him.— 39.

When the Moon in his martial array surrounded by his followers
— the demons, stars, planets Saturn, Mars, etc., appeared before Siva to
meet Him in fight, the seven worlds became terrified and tlie Earth
with the ocean and mountains began to tremble.— 40.

Siva approached JTis adversary armed to the teetli, glittering like
fire. A dreadful battle ensued between the two armies. Various kinds
of weapons wore used and the onslaught was so terrible that both the
armies were destroyed.— 41-42.

After Yards the mightirst of the glittering and barbed arms that
consume the heaven, the eartli and the lower regions were employed which
inade Jjiva still more furious and He hurled His formidable Brahmastra
at the Moon and the latter made use of his fearful SomAstra.— 43.

By the clash and fall of those two mighty weapons the heaven and
the earth sidvered with consternation. Finding the universe in peril
Lord Brahma, realized the gravity of the situation. Somehow or other
He put Tlim.'^olf between the two dreadful missiles and saved the Moon
along with other Devas fruu that impending calamity. Afterwards
He thus addressed the Moon:— “You have indulged yourself in this
gory onslaught for .such an ignoble object on caccount of which even
after ceasing to carry on the warfare, you will become a planet of
malignant aspect at the end of the white fortnight. Give away the wife
of Biihaspati, there is no disgrace in retiring from war which is conducted
for the retention of illgotten hooly.” — 44-46.

Suta said that on being thus reprimanded by Brahma, the Moon
retired from the battle and Bfihaspati also returned home completely
satisfied in the company of his wife Tara. — 17.

iVote.— May it not mean that tho terrestrial Moon went ont of its orbit and attracted
one of tho Moons of tho Jupiter and thus disturbed tho Solar Equilibrinra which was
brought to harmony again by the birth of Morciiry (Uiidha)? Moon must have had a bigger
mass in those pro- terrestrial day.

Here ends the tioeitty-third chapter of dealing with the war between
the Deoae and Sonia for the return of the toife of Brihaepati

THE MAT8YA PURANAM. ^

CHAPTER XXIV.

Sftta said. — After a year a handsome cherub-boy shining like the
twelve suns, wearing yellow raiments and resembling the Moon, was born
from the womb of TarA,. He was a master of all the snstras and was the
author of a treatise on elephants. lie was known as Rajputra, the doctor
of elephants, and was afterwards named Budha owing to his being the son
of the Moon.— 1-3.

He conquered all the powers since the time of his birth. Brahma
and other deities in company with the sages assembled at the 1 ouse of
Brihaspati to take part in the ceremony in comiect{(m with the 'irtli of
the child Budha, and asked Taid from whom the bube was horn.- 4-5.

Hearing that Tani at first held her peace out of shyness, but i n being
questioned repeateilly slio said bashfully after a long sileiwf* that the
ahih) born from iIk* Mo mi, hearing whieli tlie latter accepted him

as bi> so/i atul luniiiiK hi'n IfiiJhn (Mnrnurv) ga\'e him n region below
the Earth.

Tlien Brahuij ahaii; with ihe Braliiiiarisis anointed him as a
Planetary Lord airl phiood him on a par wiih other planets. Afterwards
He vanished the sight of the Devas then and there, and Budha begot
his pious son from hi^ wife lla.- S-tf

'i’hat progeny performed nuny an asvaiuedh i sacrilice by his glory
and was univeisally veiuMMicd nii ler the ijonn? of Pnntrrtva who afterw^ards
became the sov/u-eign Lor i ol' the >even worlds by ])ractisi ng asceticism
r>n the glorious sienvclad peak.-> of the Himalayas. -’-10.

It wa.s lie wlio annihilated thr d^nnons Ke.si, Ac., and whose wife the
colesiial nyinpli ho vaj^i became on being enamonrod of him. It was ho
who ruled the scvim worlds witii e-vim-lianded justice and sympathy and
thus benelited his empire.— 1HL3,

Above all that, he attaineil divine fame and through the grace of
Visnu, Indra usojI to olTer liim a seal liy His side. He guarded Dharma,
Artha and Kama dutifully. All the three, i;/.?., Hharma, Artlia and Kama
went to that King to see whether the latter viewed thorn *with equality.
The king seeing them come acoorde<l them greetings and olTered thorn
argha and piidya. — 14-lb.

iVotc. —Dhanna, Duty. Arliia, Kichos. Kama, Oosiiv., Argtui respectful offering to
venerable men consisting oi DQrva grass, &c., with or without water. PAdya, water for
washing the foot of revered pors(iiis.

Then he seated tlicm on tluee dillojenl golden seats and worshipped

OB AFTER XXIV.

them devoutly, but maintained greater devotion for Dharma. At that K&ma
and Artha became displeased with the King and Artha cursed him to get
destroyed by avarice. KAma cursed hjm to the effect that he would turn
mad from the separation of Urvadt, in the Kumaravana on the Gandha*
inAdana bill. On hearing the curses of the two, Dharma blessed him with
long life and said that he would have his lineage till the sun and the moon
exist. He would flourish thousands of years and his progeny would never
become extinct. Saying so, they all three disappeared instantly and the
king afterwards occupied himself with the affairs of the state. — 17*21.

That' king used to go to see the god Iiulra every day. One day
seated in his IJak^in.^inbarachari chariot he was on his way to the realm of
Indra, when he accidentally saw the Daitya Kerfi carrying away Cbitra-
rckhA and Urvasfi forcibly. — 22-23.

Seeing Unit the king, anxious for his glory, made use of several wea-
pon'^, and then ultimately snbdned him by VAyavyastra by which he had
overpowered Ihdra. After tiius subjugating the demon, the king deli-
vered the rescued Urvasi to Jucira and became his fast friend. Indra thus
Itccuming Ids friend tind getting highly pleased with him, made him most
valiant, heroic, illustrious, wealthy, and famous in all the worlds; and that
nymph also becoming highly delighted sang the glories of the Pururava
family. -24-27.

L'he celestial dramatist Bharata had composed a drama, called the
svayamvara of Laksm! to which he had asked MenakA, Itambhiv and Urvasi
to play several parts. — 28.

Syayamvara—solf election by tbo bride of her hnsband, self marriage.

Then Urvarfi wlio was playing the part of Laksini and was dancing
and winging melodiously in unisnui with the music, saw Pururava and
being fired with passion forgot the part which Bharata had taught lier.
Bharata in a rage cursed Urvarf? saying that she would become a subtle
creeper on tlie earth for 35 years on account of the separation from
Pururava and the latter would lapse iiito a PijJncha.— 29-31.

After that Urvarfi made Punlrava her lord and on the conclusion of
the effects of curses she brought forth the following eight valiant sons : — ■
Ayii, Dridhftyii, Asvuyii, DhanAyu, UhritimAii, Vasn, Suchi VldyA, and
iiiatayii. Ayu the eldest of them all became the father of Nahusa, Vfiddha-
tiarma, Raji, Dainbha and VipApina. These five were all heroes. — 32-34.

Raji became the father of one hundred children who came to be
known as RAjeya. He devoutly practised penances and was granted a
boon by Visnu, on account of which he was powerful enough to conquer
the I^vas, demons and men.- -33-36.

TUB MAT&YA PVRABAM.

Once upon a time a pitched battle ensued between tlie Devas and
the Asiiras for three certturies, in which tliere was a treinendouB fight
between Prahlada and India. The batlle was indecisive. At Unit
both the Devas and the Asuras asked Brahnnl, as to wlu) was likel}' to
bear away the palm of victory. Bralnnri said tliat the i>arty headed by Raji
would be victorious. Hearing that the Devas eager for their victory
requested the King Itiiji to take their part in the great war.— 37-30.

The Asuras also approached him with a similar roiiuest, but Raji
had accepted the invitation of the Devas so ho refused tlic proposal of tlie
Asuras. The Devas then entreated him to lead tlieir army and destroy
the Asuras. The king tlien killed those Asuras who could not lie con-
quered even by India, —40-41.

Indra was highly deliglitcd at that valoiirons feat of tiie king, so
much so that lie took birth as Ills son. Wlieii Indra was born as bis son,
the king making over tiie charge of Ids vast dominions to him went to
devote himself to contemplation and meditation.- «

The other valiant sons f»f Raji forcibly df’throned India and usurped
all the kingdom and sbaie of saeriliees fn*Hn him. Indra tiius hmeft of his
position went and laid hiuHcIf at the mt-n-y of Hiihas[)Mti. Th? said to
Bfihaspati that lie had been doprivod of liis ip.-din as well as of tlie right
of a share in sacrifices and api-eah* 1 to him to jnlvisr him to get hack his
kingdom -43-44.

Bi’ishaspati then restMied indin io jov\ov iiy perfoiming a rite called
Qraha Isanti or pacifying the malignant inllnence of the pi.im-ls. — I.")- 16.

Bfiliaspati then went and •ieiudr*! the other sons of Ilaji with false
philosophy and established lle^ dina icligiuii oppiisccl to ilu* vedas, though
bimself a knowerof tlie ^'edas and Indra on finding tin' sons (d Biiliaspati
propagating a religion different from the Vedas based on a sIk.w of reason
oidy killed them with Ids mighty ihuinlei boll. — 17-11).

Now bear sometbing about the seven pious sons of Xaliusa. They
were: — Yati, Yayati. Samyati, Udhhava, IVichi, Saryidi, ?vleghiiyiiti.— 50.

Yati turned an anchorite since his very early days and Yayati
began to rule his kingdom witli jiieiy. - f)!.

Yayati had two queens, r/i*., Devayani llio danglilcr of fulcra and
SarmistbA the daughter of Vbisaparvana. — 5i.

Yayati had five sons; Yadn and Turva.su from Devayani ; and three
sons Druhya, Ann and Burn from jJarmislha. Of them Yadu and Puru were
the promoters of the dynasty. King Yayfiti was the protector of the realm

CHAPTER XXIV, '

with truth and heroism and was also tlie perfcJrmer of many sacrifices.
ITe was a great lover of sacrifices and worshipped the Pitris with great
devotion. He won over liis subjects and protected them dutifully. — 53-56.

Once upon a time the king grew aged and was deprived of -the
vigour of youth. Finding liimself infirm, he surnnioned his sons Yadu,
Anu, Turvasu, Druhya, and Puni and said to them, “Suns! I wish to
become young again and carry on amorous frolics with damsels, you
come to my succour.” — 57-50.

Hearing those words of the king, Yadu tlie eldest sfm from Devayanl
said “ In what way can I l)elj> you with niy youth ?”— GO.

Then Yayati asked his sons to exchange tlieir youth with his old
age and thus make him fit for carnal enjoyments. — 61.

“Sons! after performing great many sacrifices, I have become old by
the curse of Snkra, but my tbirst for enjoyir.enls has not yet been
quenched. You, therefore, give me 3 ’our vigour, and thus enable me to
fulfil my desires.”— 62-63.

Yadu and his three brothers did not agree to the proposal of his
faiher wliich enraged the latter and ho cursed them saying that none
from their family would ever succeed to the throne. — 64.

Then the younger Puru said “ Sire ! give me your old age and take
my vigour and satisfy yourself. With your permission 1 will succeed you
as an old monarch.”- -65.

'riien YayAti transferred his old age to him and taking his vigour
became young again. — 66.

Puni began to rule tlie vast empire with the old age of the king. — 67.

The king not satisfied with his mundane pleasures, even after a
period of a lliousaiul years, addressed his son Puru thus : — “ Y^ou are the
promoter of my dynasty, by your having a son, I am not heirless, in this
world my dynasty will be named Paurava, after you.” — 68-69.

Afterwards Yayati got Puru miointed and then sometime after-
wards died.— 70.

Now something will be related about that djmasty of Puru in which
Kings Bharata, &.C., the proinolers of the Hharata dynasty \Yere born. Hear,
0 1 Sages, this relation witli attention,-T71.

Here ends the tioentij- fourth ehipter deiUnj with the history of Yayati of

the solar race.

TIIE MAT8YA PURANAM.

^ CHAPTER XXV.

The asked Why Paurava dynasty became so illustrious and
why Yadu the eldest of Yayati’iJ sons became the foimder of an inferior
and poor dynasty. Besides this 0 ! Sflta, relate to ns at length other
things connected witii the history of Yayati, because his virtue which is
the giver of long life is held in high esteem even by the Devas.— 1-2.

Sflta said : — Uisis, the same question was put by ^atanika who asked
Saiinaka almiit the sacred history of YayAti.- X

Sat mika asketl : — “ .'^aunaka, how my ancestor Yayjtti who was tenth
in descent from Pitajapati inarried the dangluer of rfnkra. 0, Sage ! I am
anxious to hear about it. I arn still more anxi.ir.^ to Ijenr the hist ory of
the Paurava kings serially. Re gracious (Miougli relate all tl .0 in
detail. "-4-/5.

answered : — King YnyiUi was as handso/ne as Inrlni and
was blessed both by J^ukra and Vri.saparvana. I .shall relate to you all
about that and will also e.xplain to yon how YaviUi the son of Nalinhu
married Devayrmi."— fi-7.

Once upon a time the Devas and the Asnnis fell out wdth each
other for the kingdom of the three world.s. 'Phoii the Devas anxious r(>
have the best of the contest made Brihaspati tlicir sacrilicial priest and
similarly rhe Asuras made Snkratlieir priest Roth the sagos -Brihaspati
and Sukra — were at daggers drawn with each other. I^ukra by his lore
brought into life all the Asiiras tinit were killed hy the devas and they
again appeared to face them on the battle held. Brihaspati (!ould not
sirnilary restore to life the Dcvjh killed by the Asiiras, because he did not
possess tlie same knowledge, at which the Devas were greatly dismayed.
The Devas getting fearfully alariiied went to the son of Bfihaspati named
Kacha.— 8-14.

The Devas said “ Kacha, we are at your iiiercy, do come to our
rescue. We beseech yon to somehow acquire tlm sahjivani /Resuscitation)
^knowledge from Sukra, by doing that you will hecome entitled to receive
a share out of the offerings made to us. You should try to meet ^lukra
in the court of Vrisaparvan. Who guards the Asuras and not the Devas.
You alone can propitiate him none else can do it. None excepting
you can also please Devayani the daughter of Siukra. By pleasing her
with tact, shrewdness, and sweetness you will be able to acquire that
wonderful sanjlvarii knowledge." — 1.5-19.

With those words the Devas after worshipping Kacha sent him to

mAVTBn XXV.

Vri?:ipamn. K wha, after being trorehippefi by the Devas went etraight
to ^akra and after ualuting him said : — 20-21.

“ 0, Preceptor, accept me named Sacha, the grandnon of Ahgiraaa
and eon of Bfihaspati as your pupil. Preceptor, 1 ahall lead a typical
diaoiple’s life, keep me ae your pupil for thousands of years.” — 22-23.

l^ukra said ” Kacha, you are welcome and so also your words.
Yon are worthy of being adored and so also Brihaspati.”— 24.

l^aunaka said that afterwards Kacha followed all the injunctions of
l^ukra and observed the fasts at the proper periods according to the
prescribed rites, and began to serve l^ukra and DevayAni. — 25-26.

He pleased Devayiinl who had attained puberty by singing, dancing
playing music and offering of flmvers and other presents — 27-28.

Devayiint also interested herself in that pious Brnhinapa and took
every care of him. — 29.

In that way Kaclia went on for a period of five hundred yeai-a. The
Asuras, knowing the piety of Kacha and out of their spite for Bi-ihaspati,
took him to a secluiied place in tlie forest where he was grazing the cows,
and slaughtered him for the sake of their own protection. After that they
divided his corpse into many parts and then got it devoured by wolves
and jackals. Then the cows bereft of their keeper returned to their
abode. — 30-32.

UevayAni seeing the cows returning home without Kacha addressed
f^ukra thus : —

“Sire, you have finished yonr Agnihotra, the sun has descended
below the horizon, these cows are without their keeper, and Kacha is no-
where visible to-day. Undoubtedly Kacha has been either killed or captur-
ed and if this be the case I say truly I cannot live without him.” — 33-35.

^ukra said : — “ 1 am just going to recall Kacha,” so he called Kacha
back to life by means of his Sanjivani'knowledge.— -36.

Then the murdered Kacha came running to ^ukra and saluted hitug*
from a distance and told him all about his being killed by the Asuras. — 37/

Once again Kacha went reciting the Vedas to fetch flowers for Dev^
y&ni from the forest. The demons seeing him gathering flowers in the
forest powdered him to death and mingling his remains in the wine gave
it to dukra to drink. 38-39.

Devay&nt on not seeing Kacha return again spoke to her father “ He
was sent .by me to gather flowers for me but he has not returned. Assuredly

rm mtsn HfttmAU.

'] — ‘ -

fl *' '

bfM bf^n WiWM (igiin and I tell yon honastly lhat I cannot li
^ hi»n**.— 40-41.

^tikp:i said Dnvaynn!, tlmUfui of Hiiliaspati was restored to lib
after hei*>ii; intrdered, wliat ran I do when he liaa been killed again. Yoi
* should not U neiit It does not behove persons like you to iiiouni in tliif
world. Von, who through tny power of asoetioisoi are being courted b]
Brabm4, Ajvanikuinars, Tndra and othei Gods, and Asuraa, a3*e, every ont
in the universe, slionid by no means mourn like this. The Br'dtmana wh(
1ms been kiMed again after being restored to life once is beyond my powei
to be recalled to life Jigain.’* — 42‘44,

t)evfiy4ni sa/d 7Vie grandson of AAgira^^a, the non of Bi’ihaapati
Kaclm, who is a scion of such an illustrious family, who is so clever and
cha.ste is very deir to me. Why shall I not w'^ep for him. I shall not take
my meals and will set out in quest of liim/'— 46.

^antiaka said : — Hearing those words of Devayrmi, KAvya l^nkra
said in his mind tliat “ undonbte lly, the Asurns* hate me, because they
constantly ilestroy my ilUc/iples. The Asnr ts perhaps wish to anniliile»e
the Brahmaiyis. I am worshippptl l)y the D inavas as their preceptor in
vain, for the Uralim^gni can destroy Indra even, who tlien can escape the
consequences of the lonl deed perpetrated by them in killing the Brfdi-
iiiaim Kachii.” Snkra again revived Kaclia hy means t»f his safijivani
knowledge. At that K icha began to speak slowly in tlie stomach of
^ukra Then vjukra asked him : — By whom killed, thou art inside my
stomacli, tell me that, 0 cliild/’- 17-40.

Kacha saiti : — “ Tlirougli your grar*e I remember everything. Hnder
these circuiiistaiices, 1 am not iKing my power of asceticism; but 1 feel
a great discomfort. The Asuras after powdering me to death mixed
my remains with the wnie and matle you drink it, but through the
glory of your Brdimauism 1 am not oppresse^l by the diabolical freaks
of the Asuras.” — 50-51.

^ ^ukra said : Devavani, how am I to satisfy you ? It eeeme difficult
to save Kacha whilst I am living, because how can become out witboot
tearing my Rtomacli,*’^*i3.

DevayAnl said “ Tlie double pains that T am undergoing are con*
auming me like fii'e, t,e., the destruction of Kacha and tlie prospect of yonr
not living in the event of his escaping death. 1 can have no comfort on
the de«itli of Kacha nor can I live if yon are deitm3'eKl.*’**^53.

^iikra laid (X son of Brihaaoati ! who k nriaad be Hmmdt/t.

cBAPTSfi arxr.

become a seer ami acquire^ my aaSjivant kiiowleilge fi»r I am aaRured
mm that you are not Itidra in the dirtguiHe of Kaclia. BecauRe none
excepting a Bn’llima^a can live in my Rtomach, and Iridra being a
K^atriya would have been digesie<l by me. Tlierefore learn this Kcience
from me. Come out of my Rtotiiacli as rny son, t.e., first acquire the
safijlvani knowledge and then come out of my stomach after ripping it
open and restore me to life and then satisfy the expectation of this dutiful
daughter of mine, after having mastered this science from me, thy guru."
54 - 56 .

l^aunaka said that the Brnlimana then acquired tliat knowledge from
his preceptor, and, after opening the stomach of l^ukra, emerged from it
as does the full moon at tlie approach of night by bursting open through
the eastern horizon.— 57.

On finding liis preceptor lying dead, Kacha l>y means of that
safijtvant knowledge recalled him to life, and then adressed him thn.s: —
“ VlTorthy jne, 3mu are bounteous like an ocean and the most generous
among the givers of boons. Those who do not show due regard to such
a preceptor, are sinners doomed to hell after being wrecked." — 58-59.

iSaunaka said that Sukra who was deluded through drinking,

on getting back his lost disciple, and seeing his graceFiil form and powers
of asceticism, desirous of doing a good turn to the Rrahmanas, taking the
wine, uttered tlie following words against drinking and its evil conse-
quences : — 61.

“ Henceforth the foolish Br'dimana who drinks wine shall become
devoid of Dharma and coininit the sin of iniirdering a Bnllimana and he
despised in this world as well as in the next. I have laid down this Law
for the Brnhmarias in the whole universe, and let the pious nraliniaQas
know the injunctions of the preceptor and let the Devas and Daityas also
listen to these words." — 62453.

I^aunaka said that the illiistrlons seer iSnkra, after saying that,
called all tlie Dinavas of clouded intellect and said : — " Hear, you foolish
Hcinavfis! My disciple, Kncha, after acquiring snujivani knowledge from
me, has become equally powerful like myself; and has become a true
Brahina^a and one with Brahma. *6^ 63.

^aiinaka said that Kacha, after residing with his preceptor for
another century, took leave of him to go to heaven.." — 66.

^ere ends the twenty-fifth chipter relating the story of Kacha
and DeeaydnL

THE MATSYA PUBAEAM.

CHAPTER XXVI.

I^aunakassid : — On the fnifilmentof his vow when Kacha, after taking
leave of l^ukra, was about to start for heaven, DevayAnf addressed the
following Words to him : — I,

DevayAni said ; — “ 0, grandson of Ahgiras ! You shine on account
of your wealth, family status, learning, pious conduct, asceticism, and
sobriety. As the sage Ahgira, of great renown, is respected by my
father, so is Bfihaspati respected and revereil by me. Knowing this, 0
seer ! consider what I say unto you. You know how I behaved towards
you, while you were observing the vow with its restrictions. Your learn-
ing is now accomplished. You sliould not forsake me, who am devoted
to you ; therefore accept my liand in marriage acoorditig to due rites and
Mantras.” — 2-5.

Eacha said : — “Your father, being iny preceptor, is just like my
own father anti commands my respect and honour. Similar''^ you, too,
being the daughter of my preceptor and the btdovcd of Bhrirgava Sukra),
are worthy of being venerated and adored by me. Your father, the sage
^iikra, is my venerable preceptor, consequently it <loe8 not behove yon
to make any such proposal to me because you are to be honoied as a
daughter of my guru and therefore slionid be hi»nored as my guru.*’ 0-8.

Devayani said : — “You are the son of Brihaspati and not of my
father; and consequently you are worthy of being respected and Iioiiored
by me. You must reeall to your mind my uniicasing warm love for you
ever since you were killed by the Asuras again and again Is not this
a sufRcient proof of my unbounded love, attuclimenr ami devotion towards
you. I, therefore, 0 You, who know the law, your devotee, do not deserve
being discarded by you.”— 9-11,

Eacha said ; — “ 0, Pious one ! You ask me to enter into an engage-
ment which is so improper You are greater even than the preceptor. Be
pleased, 0 moon-faced ! 1 have, also lived in the stomach of l^ukra where

you had also lived ; in this way you are lawfully my sister. I passed my
days in comfort here. I have cornmirted no fault, am not angry with you
at your illegal proposal. Now I take leave of you ; wish *me a happy
journey. You may tliink of me in connection with anything which
may be in conforitiity with Dharrna. You should always adui'e my pre-
ceptor with constant attention.”— 12-16.

Devayani said : — ” I rescued you, with the idea of making you my
husband, when you were killed by the Asuras. Now as you are abandoning

, CHAPTER XXVI.

me who makes a lawful request, you will not be able to successfully apply
this safijtvani knowledge." — 17.

Kacha said : — “ Why are you pronouncing such a curse on me ? I
am going away with the penuissionuf my preceptor and have not accepted
you, on account of your being the daughter of my preceptor, and notin
consideration of^jthere being any fault in you. DevayAni ! You ought
not to curse me who lias only expounded the Law of the fti^is to you [for
according to that Law, our marriage would be illegal]. Because you have
cursed me, you will never be able to gain your desire. No son of a Riiji
will ever accept you as his wife. My sahjivani knowledge will, of course,
jiot be fruitful to rne on account of your curse, but it will most decidedly
bear fruit to one to whom I shall impart it." — 18-21.

^nnaka said : — Kacha, after thus addressing Devaydnl, instantly
went to heaven, where Indra and other Devas finding him returned said
to him : —

“ Kaqha ! You have done a great deed for our sake ; consequently
your fame will never diminish ; it will diffuse all round." — 22-24.

Here ends the twenty-sixth chapter describing the curses of Deoaydnt

and Kacha.

CHAPTER XXVir.

^aunaka said : — The Devas, on seeing Kacha back with sanjlvant
knowledge, accorded him a most cordial welcome, and after acquiring
that supreme knowledge from him, became highly satisfied ; and then
having approached Indra, said thus: — “To-day is the time to show valor,
kill thy enemies, 0 Purandara." Accepting the request of the Devas, the
Maghavan, along with them, set out on his mission and, in the way.
He came across a group of women in the forest. He saw those damsels
bathing and enjoying themselves, as they do in the pleasure-garden of
Kuvera. Then Indra, in the form o^ a gust of wind, blew away and
mixed up their garments. — 1-4.

At that, all the maidens, hastily coming out of water, dressed them-
selves with thfe clothes as they found them. In that hurry-scurry,
^urinisthft, the daughter of Vrisnparvan put on the clothes of Devayfini
timtugh oversight, at which, there ensued a quarrel between the two —
^rmi^tha and Devay&nl. — 5 6.

Devaynui, in a fit of rage, said ; *' 0 daughter of an Asura ! You
being my father’s disciple, how dare you put on my garments. You will
never prosper on account of your ignorance of laws of good conduct” — 7.

darn iRtliii said : Your father aits and nleepa al the coininand of i»y
lairher ; he praisea him and aaka and answera queationa put by my father
' bbm hia throne, while your father aits humbly on a lower seat. You are the
daughter of a father who alwaya begs, sings panegyrics and receives gifts
from my father ; whilst I am the daughter of one who is always praised,
*18 tlie giver of gifts, but accept no gifts from any one. ^ou begt:ar! 1
do not cara a straw for you. How dare you uiiarnted, show your wrath
to me who is armed ? *’—8-11.

daunaka said Saying so, darmis(hn put on her garments. After-
wards she threw the astonished and bewildered l)e\i^vanl into a well and
then returned to her palace.— 12,

Thus Sarmi^lha, after committing such a sinful aot and taking
Devayani to be killed, and not waiting for her, returned home f dl of
wrath, — 13.

After that, Yayati, fl»e son of Nahiita, getting tired and. thirsty in
course of his shoot, went to drink water at the same well. As stvm as
that thirsty monarch peeped into the well, he saw a beauty, gleaming
like the flame of fire, inside it. On seeing that girl of Divine form and
consoling her, that beat of kings, said in words full of sweetness:—** 0
young beauty, adorned witli ornaments, how and for what reason, have
you fallen into this well covered with grass? Whose daughter are you?
Tell me all this/’-H-lS.

Devayani replied : ** 1 am the daughter of that 6ukra who,
through his Kcicnce, restores the Daitya.s to life, wlieii they are killed
bj the Gods. You do iiot know me lull well. King! C'ateli hold of
my riglit iiand with its fingers dec ked wiih coppei coloured nails and
pull me out of this well ; I know you are of nohle hirih. I know jmu to be
self-controlled, strong, and illustriou.s ; therefore I know you are capable of
delivering me from this well.’*— 19 21.

Snunaka said.— King Yayivti, knowing her to be of the RnlhmaijLa
caste and also a woman, caught hold of her riglit hand, and by his force
pulled her out of the well. After that, the king saluled and welcomed
Devayfni and returned to his metropolis.— 22-23.

Devayani, thus abused and full of sorrow, commanded her maid,
Qhurpika, who had returned in search of her, thus : — “ go quickly, 0
0hurnik8, and acquint my father with all that has happened, and also h-11
him that I have made up my iniml not to enter the King Vri^aparvan’s
oity.”-24-25,

HBAPTBB xxrm.

Banska Baid.-~-OliurQikfi iiwisiitly repaired to tb« palare oF the
Aanra and seeing the high priest l^ukra there, said to him trembling and
coufuserlly

'* Saga ! Sarmi^hfi, the daughter of King Vri^aparvan, has iujnred
Dovayln!.’’-L'6-27.

^nkra on getting the ill tidings of her daughter being injared at
the hands of Sarinis(h»l, was overwlielroed with grief and immediately
started in quest of Devayan! in the forest.— 28.

On meeting Devayanl face to face in that forest, ^iikra embraced
her with open arms and sorniwfuity 8ai<l : “ Every being reaps the harvest
of pain and pleasnte in tliis world, ac'conling to his actions ; consequ-
ently,. I look upon this affair, as ^rini^tha taking revenge upon you for
some evil deed of yours.” — 2U-30.

DevayAnt said : “ Tliere may or may not have been a revenge ; but
listen to what the daughter of Vri;aparv8iii said. — 31.

Ts it true, that I am merely a singer in the palace of the Daityas, for
Sarinis(ha, the daughter of Vri^parvan tells me so. She, with harsh and
sharp words and eyes red with anger, spoke : — ‘ I am the daughter of a
king, who is praised hy thy father and who gives gifts to him, but accepts
nothing from any body' an<i whilst thou art the daughter of him who
sings the praises of my father and hegs and accepts gifts fro.m him.’
Ttius Siiid Sarnii.-;(hd., the daughter Vri^sparvan, with eyes red with anger
and face flushed with pri Ic. Father, I tlien said to Sarmi^thii that if I
were the daughter of a panegyrist, and a beggar, I would also please her
similarly. ” —3 1 -35.

Sukra said, “ 0 child ! thoit art not the daughter of a panegyrist
or of a beggar ; on the other hand, thou art the daughter of one who is
always praised by others, 0 Devayatii. King Vri^aparvan knows that my
pure, matchlees and inconceivable spirituality is my power ; so also know
Indra and King Yay&ti. — 36-3f.

Here end* the lieenty-ueenih tiiapler deneribiwg the hidory of King Tagdti.

CHAPTER XXVIII.

■ l^akra said. — “DevayUnt! hear, one who calmly and patiently
endnrea the hard speech of others, conquers all One, who curlia his
rising anger, like a fiery steed, is called the real driver by the wise, and not
ha who msfsljr holds th* reins. Oas -who conquers snothsr’s arising aogsr

tUB UAT8YA PGRABaB.

by not getting angry himself, conquers the universe "Know thi8,«0
Devay/ini. One ivho thrnies aei<le the oatbursting of his wrath by
forgiveness, as a serpent discards its worn out skin, is said to be truly a
man. One who hankers after virtue, always shows forbearance to all,
and does not cause pain to others even after suffering great pain, is
the receptacle of high and sublime merits. Between the one who per-
forms many Asvametlha sacrifices each month for hundreds of years, and
the other who does not get angry with any one, the latter is decidedly
superior. As in childhood, boys and girls, through their folly become
enemies, not do so the sensible, and after considering their power and the
weakness of their foes, never entertain any feeling of enmity.” — 1-7.

Devay4nl said. — ‘‘Father! In spite of my girlhood, I know the
causes and consequences of actions in the matter -'f anger, repr<H>f and
relative strength or weakness of acts. A sensible man should not tolerate
an unbecoming action of his disciple. I have therefore no desire to live
among people whose conscience is loaded with vice. A person desirous
of his welfare and prosperity should uot live among those vicious men
who are uot well spoken of, by men of character and position. People
who are considered high, by men of character and position, are worthy of
company. Cf)n8eqnently, the harsh words of Vri^aparvan’s daughter arc
rubbing against my mind like Arani (the two pieces of wood used in kind-
ling the sacred fire). Father ! I do not think there is anything baser in
the world than the adoration of an enemy, howst>ever majestic he may be,
by one who is in the humbler walk of life and is devoid of riches.” — 8-13.

Here ends ike tirenlv-eighth chapter descrihing the history of the King
YayAti and the dialogue of Deoaydiii and ^hra.

CFIAPTER XXIX.

kanaka said : — On hearing those words of Devay.ani, Bukra the best
of the Bhrigns also got angry and going to the King Vrit^aparvan who was
sitting on his throne spoke to him without caring for the consequences.

“ King ! a sinful act does not instantly fructify, but is like a cow
which does not git's birth at once after (conception). A sin is sure to
produce its fruit, just like a heavy meal to produce colic in the stomach,
uot at once but after sometime. In process of time it entirely roots out
the sinner. He who overlooks his own faults or those of his sons, and
grandsoas, etc., loses his Trivarga, the three objects of wordly existence,
PM., Artha (riches or worldly prosperity), Dharma (religion), KAma

OBAPTBR XXIX.

(#njoyrnents). You are Riire to renp tlie fruit of your sin of killin^r
the grandson of Afi/^irasa and son of B|iiniHpati, and tijen causing his
remains to be <leposited in iny stomach by mixing them with iny wine.
King! on account of your having killed my disciple, who was sinless,
cliaste, submissive and unworihy of being slain, as well as for the
injury done to my daughter, 1 leave 3^011 along wdth 3'Our kinsmen. J do
not consider it prc^pcr to stay in your empire any mi)re. As you do not
heed the actions of 30111- vicious and proud danghtM*, I cciisider yon from
today a l)aii3’a who talks much hut does not tliiuk of keeping his pro-
mises ; thou thiiikest me, 0 iJaitya ! censurable and a talker of false-
hoods.** — 1-6.

V|-ihaparvan said : — Bhargava ! I do not consider 5’ou as censur-
able or a talker of falsehood because 1 am so well aware of your truth and
asceticism ; theicfoic he pleased v ith me. Excepting yon, none can protect
me ; and if yon are going to leave me t(sda\-, I will drown myself in thu
ocean, for here is no other rcFnge Tor me.” 7 - 9 .

Snkra said “ You .may cither drciwn youixlf in the ocean or roam
about in the woild, my daughter is very deai to me, and I cannot make
her feel hurt. You sliotdd please I)eva3"ani. 1 shall settle down with her
wherever she goes. If .you will phsise her, I shall guard y’ou as B|iliaspati
does India and other Devas.” —

Vii^aparvan said : — ” Bhargava! 3^011 are the master of elephants,
chariots, horses and all the riches of the Asuras ;.and, similarly, 3’ou are
the master of all my wealth and belongings.”— Jl^

iSukia said : — “ King of Asuras! 1 will consider myself the master of
the Daityas then only when 3’ou please Devayani and not otherwise.” — 13 .

i^aumika said : — Hearing that, tiukra w-ent to Devayani along with
V|isaparvana and sai<l to her ” Now thy words are realized, for I am
considered as lord of all.” — 14 .

Devayani said: — “If, 0 Fallier ! thou art the lord of the king’s
wealtli then I will believe it if the king himself Ra3's so to me.” — 15 .

Vj-i^aparxian said : — “ Deva3^mi ! 1 shall fullil your desires, howso-
ever difficult they may be.*’- - 16 .

Devayani said “ When you promise to fulfil my desires, I wisji
Sarmii;«th/i to be my maid, with a thousand damsels ; and she should go
with me wherever my father may please to marry me.** — 17 .

Vri^aparvau said : — “ 0 Hurse, get up, go and bring ^armis(h4 at.
once in my presence. I shall do exactly as Devayfinl desires.**— 18.

^unalca said Od being thus commanded by the king, the nuree
at once went to Sarmi^tha, and told her 0 iSarmi^tha ! get up and save your
kinsmen from impending calamity ; because incited by his daughter, iSukra
is forsaking his disciples and the fulfilment of Devayanl's desires rests on
you. You have become the maid of Devayani.” — 19-20.

^rmisthk said : — “ I shall do whnt she wants, let iSiikra not go away
in a fit of anger nor Devayani get offended at what I have done.** — 21.

^aiinaka said 'i'hoii at the behpst of iier father jdarmi^thfi in a
palanquin went to Devayani along with a thousand maids ; and said,
“ Devayftui ! I have come with a thousand maids to serve you and
shall accompany you wherever you go, after being married by your
father.**-22-:i3.

Devayani said : — “ I am the (laughter of a panegyrist, one who Legs
and receives, how then do you, who are the daughter of one praised, serve
me as my maid ?” - 2i.

: — “ It is my bounden duty (.<; do that wliich may
bring relief to my distressed kinsmen ; consequently I shall follow you as
your maid, and will also .iccompany you after your marriage wherever
your father may wed you.*’ — 25.

^aunaka said: — ** After the daughter* of Vrisaparvau made up her
mind to serve Devayani as her maid, ilie latter said to her father :-~

“ Father ! I am satisfied. Indeed, the power of thy knowledge and
wisdom is infallible and fruitful. I shall now enter the city.*’— 20-27.

Hearing those words of his daughter, Sukra, worshipped by the
Dd.navas, cheerfully entered the town. —28.

Here ends the twentij-uiuth chapter in the history of Yayati dealing
with the pacification of Devayani,

CHAPTER XXX.

^aunaka .said : 0 king ! Long after that, DevayAni again went to

amuse herself in the same forest in the company of l^armi§th& and a
thousand maids. Whilst she, along with her compani( 3 nB was thus amusing
herself thereby drinking wine and eating various victuals and fruits, King
• Yayfiti, also chanced to visit the same forest with the object of enjoying a
shoot, and, feeling thirsty whilst he was in search of water, he saw
DevayAnl and Sarmi^tha along with other women folk drinking. Among
them he marked DevayAnt, the beautiful, who, wearing lovely orna-
raetits, was sitting, attended by 8nrmisth& and other maids. Then

muma:

— ? — —

« King YayAl! said : *' Two of you ai'e charming teauties boi izoned by two
" <d)ouaand. women. I request you to please tell me your names and
*clan.’*— Wr , '

DevayAnI i-eplied : — “ King ! Hear what I say. I am the daughter of
the Sage l^ukra who is preceptor of the Asuras and she is my maid-in-chief,
^arini^thA, the daughter of Vfi^aparvan, the mighty king of the Danavas.
She always accompanies me wherever I go.”— 9-10.

YayAti, who was astonised to hear that, enquired how that daughter
of the king of the Asuras came to be her maid-in-chief. — 11.

DevayAnI said ; — “ Do not be astonished. All this has been ordained
by BrabmA. Yon look like a king from your bearing and sweet and dig-
nified speech. Tell me your name and parentage.” — 12-13.

YayAti said ; — “ I have studied all the Vedas after leading a student’s
life, and I am King YayAti, the son of King Nalniha.”— 14.

DevayAnI said : — ‘‘King! What for have you come here — to drink
water or to enjoy a shoot ? ” — 15,

YayAti said In course of my slioot I have happened to come to
this spot to satisfy my thirst and am ready to obey your commands.”— 16.

DevayAnI said : — “Friend! I am at your disposal with iSarmisthA
and ray retinue of maids, he my lord.”— 17.

YayAti said : — “ Lady ! You are the daughter of Siikra, who is a
BrAhmapa, and consequently you cannot be wedded by a K^atriya sove-
reign.”— 18,

DevayAnI said : — “ King ! the rjice of the Ksatriyas has been created
by HrahrnA and is supported by him. 0, son of Nahuba! you are a sage;
and also the son of a sage ; by all means marry me.” — 19.

YayAti said “ 0, Lady I Tliougli all the four castes have sprung
from one and the same body of Brahma, yet their duties and rules of life
are entirely different from one another, and a BrAhmana k superior to
all.”— 20.

DevayAnI said “ 0, son of Nahu§a I this hand of mine has not
been touched ^by any other pereon and you have once grasped it. I there-
fore choose you to be my partner in life. Who else can take my band ? You
took me by the hand, because you are the son of a sage or because you *
are a sage yourself.”— 21-22.

TayAtt said : — “ The sages of hoary lore have said that a BrAliraapa
is more formidable than the mouth of an angry venomous 'serpent and
the raging fire.”— 23.

* JDe’siiydnl «aid “ 0, RIpssihI one ! How do^y^ou .(leficjrvll)(?
umna to bo nmro formi<lal)le timu an an^iy venomous snuHg and ihh
raging five?'* — 24. . * '

Yayrifi sniil }iv /he bile of a poisonous serpent and by the blow
of a weap<)ii only one life is lost, bn! by i lie anger of a Braliinami the
whole realm -and country is devastated; this is my reason for having'
described a B«;ihnjjma as such, and I fluM'i'fiue cannot accept you in
marriage without your father’s cnnseut. “2r»-2(».

Devay uii said : — “ King ! When my father gives me away to you
of Ilia own accord, ynii will then in-et'pt me as yours. Yon cannot beg, 1
know; and consequently 1 have aceepted \\n\ as my l'»ial ; now there is no
question of receiving on your part,”- 27.

^niinal<a sni<l, — After tlmt, the nnr-e. deputed by Devavinii, went
and explained all that to .'^ukin. .^nkra m iuMiring liiat went to tin* king,
and both of them were pleased t** nn each other. 2S-:-'lt.

The king, seeing .^nkra. ^alnled him v. ith fnldiMl hands ; and tlio
latter also spoke to him rnihily an 1 soeetly. -

Devayani s.iid to her I’aiher tljai the Vay‘-li had t>nee grasped

lier hand, when slie wn^ in g'v.it iilll ol.' an 1 In* -di 'uld, ihei-efore *deilicate
her to him, and that she won! I ’na*-iy n.» mm *X' * piMig him. *U.

i^iikra then said t i V.iy ni, that ho had lie.*n c*ii )sen by lier daughter
before, whom lie ‘dmn’d im.eept as \i\< after willingly made

over to him liy hej’ f'Ui.'er. - .h2

Yayali said “ IVli.’.i !i i\a ! Ijysneli de<-.i,s. \ mar, I will (commit a
sin ; I tht'n-fore l>e.*eaeh y.,ii to jarsy (-iT die .'•in of I'realing a cunfusion
of castes liy snrdi intHnuan ia je.” -- od.

l^uk ra »Said : — ” I *-hall fiee yon fiMm all sin.s. Accept this gift
chosen by her. Yh>u will beetnne laml.dilo by this marriage ; I free you
from the future sin ; marry this amiable Hevuyaid, aecording |ij law and
have every enj^wment mj hm’ c • sjsmy ; lids Sarini^f.ha, the daughter of
Vjisaparvan, will attend (mi \mn, and you .-^Iniulvl never invite her to your
I.)ed.*’-:U-3I).

f^anr.ka said ; — On liearing ti.nse w >rds of tlm S(;er 3nkra tliat king
circumambulated the latter, and witlj his p^n-missiou entered his city with
great rejoicing.s.— 37.

Here ends the thirtieth ohnpfer descrihing the marringe of Yayiti
^ with Decayaut.

■« mAPTER

# # ' - V .

-- 41 . - -r i

-I# ^ ^ •

CHAPTER XXXI.

. i^aiTWka m\(\ ; — Ynyf-ti entororl Iiih capital, wliicli was afs beautiful
as the city oflndra He tljcri ushered DevayAni into bis palace and,
accordinjEf to the advice of tlie <|U0fMu located rfarinistlr'*, tlie dau^liter of
Kin^f Vrisaparvan. in a separate hf>use in Arf )kavana. Thus SSarmistliei,
alon^j: with her retinue of a tljousand maids, uas aepamted after lieing
provided with cloilies, pn)visions, and ornaments, 'riien that son of
King Nahiisa enjoyed himself like the Devas, in the con»[»any of Devayani,
for a great number Af 3'ears. In the fullness of time. Deva^’anl conceived,
and after ten months gave birth to a chihl — 1-/>.

’ After a thousand ,vears, .^armistha, tlie daughter of Vrisaparvan,
when slie was in her full bloom of youth, felt very sari on not liaving a
husband. She said in her mind : “ What will be meet for me to do? How
am I to getliappinoss ? Oevaviini lias given birth to a son, hnt my youth
is detdining for nothing. I will al<ao make tlie king niv linsband, as she
has done, I will request the king to give me a similar fruit in tlie shape
of a son.” With these tliouglils, she longed to see tlie king privately.
Now, at tliat time the King, coming out at pleasure, was astonished to meet
Sarniisfchi, outside the As' ^kavana. {^armi^Hia meeting the king in private,
addressed him with folded hands: —

“ King ! Even Soma, India, Varuna and the wind are incapable
of seeing the women in your palace. Yon know me to be a beauty,
full of modesty and coming of good parents ; I beseecli you to cuj<y inj'
company.” — 0-13.

Y’ayati replied :-‘‘I know all thy qualifications. I know thou art
the cliaste daughter of flie valiant king of the Dail^'as. Tliou art modest,
but 1 cannot look at thee with any feeling of lust, because at the
time of 1 eva^vauiV marriage SVikra enjoined on me not to invite thee to
my bed.”— 14-15.

Sarmistha said:— “King! there is no sin in speaking untruth at
the time of indulging in sexual pleasures, 011 tlie occasion of marriage,
when life is in^danger, wealth is at slake, and in joke. Tying on tln'se
five occasions is venal. It is only a sin to speak an nntruth at the time of
being summoned as n witness, or uhen one is entrusted to dispute of a
thing, or when one is asked his advice on any point.” — 16-17.

Yeyati said “ A king, being the auiliority for his people, should
abstain from untruth, even at the time of danger.”— 18.

^armisthil said One’s own husband and the husband of her com-

' “ ^ „ V . 7 -

■' ^

paiHQiQ aie equal ; and as you are the lord of my compadon, you must alcK)
telce me as wedded to you.”— 19. ;

Yayftti said “ One should give away according to one’s means
to one’s supplicants ; and it is also my vow not to have any matrimonial
connections with you ; now you j’ourself tell me what am I to do of
these two things.”— 20.

^armi^tha said : — “ King ! Save me from imnforality by your
righteousness. 1 shall loail tlie life of highest virtue after getting a child
through you. King / n wamnu, a servant and a son all these three
have been said to be prior ; for the wealth aeqnirerl hy tliein belongs to
their master. I also take my meals with l)evayanf and live as a maid,
dependant on her ; therefore receive me also I am worthy of your
support.”— 21-23.

^aunnka said : — Hearing those wmdsof ^^armibtha, the khigaceopted
her and guarded her virtue. They then mi joyed themselves in each
other s company and were immen>ely pleased. Tlirougli that conjunction,
the daugliter of VrisaparvaTi, conceived and gave birth to illustrious sons
gleaming with the radiance of the sun.— 24-27.

Here ends the thirty- first chapter descrihimf the secret marriage of
Yaijfiti with Sarwiitha.

(TTAPTKll XXXII.

^aunaka said On liearing the news of Sarmi^tha giving birth to a
child, Devayani became deejily afilicted and went and asked her, why she
committed that sin by being a slave to Oupid.— 1-2.

Sarmistha said : — “A seer, well-versed in the Verlas, came to me whom
I pleased, taking him as my lord ; and this sou has been born of him. 0
blessed one ! I have not basefidly been a shave to passions. This child
has been born of a Uisi ; believe tliis without doubt.”— 3-4.

Devay&iii sard:— “Sarniistha! If this is true, I am no more angry
with you, but how can it be made certain that you 'have got this
progeny from a high class Brfihniana? 1 wish to know his clan and
lineage.”— 5-6.

Sarmisthfi said :—** Lady ! I felt myself overpowered by his glory.
He was so valiant and illustrious, I could not therefore ask him any-
thing.”-7.

CBlPTm txxii.

Saunaka said After that mutuail conversation, Devay&nt believed
what Sarmis(hft told her, and then she retarned to her mansion.'— 8.

Then King YayAti begot two^ons— Yadu and Turvasu— as glorious
as Indra and Vifiyu, from DevayAnl.— 9.

Druhya, Ann and Puru, those three sons were born from SarmisthA.
After that, DevayAni went with King Yay4ti to the Harit forest. — 10-11.

There she saw the three boys of divine elegance, as beautiful as
Sanat Kumaras, playing, at which she amazingly said ; — “ King ! whose
sons these boys of divine lusture, and bearing such a close affinity to you
arer-12.l3.

After putting that question to the king, she then approached the
boys and asked them to tell her frankly and sincerely whose sons they
were and what was their clan. The boys in reply to her query pointed
with tlieir finger to Yaynti as their father and Sarmi^tha as their
mother. Saunaka said, that, on ascertaining that from the boys, she, along
with the boys, Imrried back to the king. The king, afraid of the presence
of Devayan!, did not fondle those bo\'s, as usual, at which they went
weeping to i^armi.sthil. — 14-17.

DevayAnl, knowing them to be the sons of the king, went and spoke
to SarraisthA : — “ You liar ! why do you incur my displeasure, in spite of
being my dependent ? Do you not fear me, and dare you continue lo follow
your Asurik ways?” — 18-19.

^annistha said “ 0 Sweet smiling lady ! Wliat I told you before
about the Kist is truth and nothing but truth. I am leading a life, as
dictated by religion and morality. Why should then I be afraid of you. 0
Beautiful one ! the moment you made this king your husband, he became
my lord as well, on account of his being the husband of my companion.
You aro honored by me on account of being a Brahman! and my elder in
age, and consequently this Rajarsi, who is your husband, is worthy of
being shown more honor and respect by mo. Do you not know it ?” —
20 - 22 .

i^aunaka said : — Dn hearing those words of Sarmi^tha, Devayfinl said
to the king that she would no longer stay with him, because he had done
what was extremely hateful to her. Saying that, she went to her father,
the sage l^ukra, with her eyes full of tears. — 23-24.

The king also followed her and did his best to pacify her, but
Devayfinl, whose eyes were red with anger, did not heed him ; and shedding
tears and mumbling something to the king, she hastened to her father.
The king also followed her there. — 25-26.

ITfl® MATBYA PORAT^AM.

m/: .

After taking a little pause, Devayani saluted her father and YnyAti
also showed hU reverence to the sage.- 27.

Then Devayani said “ Father ! rigliteoiisneas has been conquered
by unrighteousness, l)ecause tliis king has begotten three sons fnan Sar-
mistha, that discarded daughter of Vriyaparvan, whilst he has begotten
only two from my mifortunate self Father ! this king is called righteous,
but he is the transgessor of the boumls of virtue.” —28^30.

I^ukra said : King ! ns yon have (‘onmiitfed a sin, in spile of your

being virtuous, you will he visited sor)n with invincible old age.”-~3l.

Yayati said : — “ 0 Rnhinan ! One who does not satisfy the desire of
a damsel, after the termination of her nuMistnralion, commits tlie>
slaying a BrAhinana ; and one who does not grant llic ilcsire a ti n>
even on her making such a request, he o. said lo commit a sin e/pinl U
the sill ()[ slaughtering a great /hvihmana. O rreceptor ' foi fear n
such sins, 1 tremblingly oiTcred myself to Sarnii^tlia.*’ •

Sukra said : King! you do|H»:id on me, you oiiglil lo have taken
my advice, tlieiTforo, your iloing sucli an :u't witltout my permission, even
on the score of righteousiu'ss, is imihing sliort of tlc-ft." —^o,

^aiiiiaka said : -'riien the King VayAii, aft<‘r being tfuis curset] by
the wrathful sage Sukra, instantly turned old. -Sb.

Yayati then said to the sago that he had n<)t liadouf»agli of enjoyment
with tiie ^mung Devayani th*?rc/nie he might mcrciruily uard olT his ' Id
age from him. — 37.

Sukra said: -“King! My \v«)rds rniniot prove false. You are
therefore bonml to be old, but you can (•xcnatig(* it vviih the youth of some
young man. ”--38.

Y'ayati said : — “Brahman! Bo pleased to grant this favour that
one who exchanges liis youth with my old age will inherit my kingdom
and will get fame ami honor.”— 3lh

Sukra said By my favour, 0 King! You will exchange your
old age with youth witliout committing any sin ; and any of your sons,
willingly giving you liis youth in exchange for your old age, will certainly
be blessed with many children and will lie illustrious and long-lived.”—
40-41.

llei'e enda the thirty second chapter dealivg with the curse of Suhra
on Yaydti,

OHAPTEB XXXIII

CHAPTER XXXin.

^aunaka said.— On being visited with old age, King Yay&ti went to
bis capital and said to his eldest son, Yadu, that owing to the curse of
l^akra he had become old, though he had not had ample satisfaction of his
desires in his youth ; that he might therefoi-e exchange his youth with
his old age and thus enable him to satisfy his cravings, and that after a
thousand years he would return his youth to him and take back his
old age. — 1-4.

Yadu refused to exchange his youth with the old age of the king,
who, on account of it, looked lean, decrepit and furrowed and incapable
of indulging in enjoyments ; and said that the king had other sons dearer
than him to whom he might transfer his old age. — 5-7.

At that YayAti got vexed and cursed Yadu that, as he being hie son,
refused to give him his j'onth, hia sons would be wicked like his maternal
uncle ; and afterwards he made a similar request to his son Turvasn, mak*
ing the same promise to him of restoring back to him his youth after a
thousand years. Turvasu also refose<l to accept the pioposal of the king,
saying that he would not accept the old age which made one devoid of
potency, power, enjoyment, beauty, intellect and honour. — 8-11.

Yayfiti cursed him for his refusing to accommodate his father with
his youth, and said that his ohm would become extinct ; and tliat he
would be the king of the vilest of the MIechchha races who would be
thieves, the doers of unnatural deeds, flesh-eaters, indulging in im-
moralities with the wife of their preceptor and lower animals. — 12-14.

After cursing them thus, he asked his son, Druhya, from Sarmii;(h4,
to accede to his wishes on the same condition of getting back his youth
after one thousand years. Druhya also refused to do that, and said that
he did not feel inclined to put himself in the old age in which he would be
incapable of enjoying his kingdom, chariot drive, riding, tlie company of
women and feeling love. YayAti cursed him, and said that in consequence
of his refusal to meet with his wishes, inspite of his being his son, he
would never enjoy the things he wishe<l for. Thou and thy children
will go to that place where there will be no enjoyment of kingdom, nor
enjoyment of beauty and youth. — 15-20.

The king then put the sjime proposition before his son, Ann, who
also, like his other brothers, discarded it, saying that he could not force
the old age upon him, in course, of which a man, like an infant, takes his
meals in spite of his remaining defiled all the time, and is not able to
U

•TflJS? MATSYA PUBANAM.

perform a sacrifice at any moment. The king pronounced a curse on him,
as well, sjiying, tSat being his son, he di^l not accede to his proposal and
that he would, al8«> sooner or later, he visited with the old age, which he
decried and his progeny, born in his youth, would not survive.— 21-24.

Yaytlti thou put the same proposal to his sou, Puru, and saict that by
carrying it out he would be the dearest of all his sons. He had been visited
with that untimely and fornii<Iab!c old age. and had not been able to
satisfy his desires. He would thereloro restnre Inn) his bloom of youth
after ten centuries. — 25-27.

Hearing that, 1*. ru said tliaf he would d»> exactly what his father
wished and asked liiin to do. Let him satisfy all his cravings, and that
he woii/d, most willingly^ accept hh oht a^o nm) iv(> /hi do wJjat appeared
to him best.— 28-o0.

—This chapter has mit been traiiRlateil literally.

Here ends the Utirlfj^bird chapter dealing with the acceptance by
Punt of the old age of Yayati,

CHAPTER XXXIV.

^annaka said : — On hearing those words of the prince Purn, king
Vay&ti, after juentally reciting the nauu' of Mukra, transferreil his old age
to his son; and tlien king Yayati, the. son of Nuhn-n, cheorfully indulged
iiirnself in tliC enjov’iient of pleasures. Jfe, lio\ve\er, did not do that at
the sacrifice of his royal duti('.s ; for, ace udiu^ to tite times, witli earnest-
ness, and in conjiniction uiih the [)rcscrilj('d rules, lie performed the
libations to the Deities, an<i the manes of tlie ancestors, was regular in
the performance of f^raddha and sacrifices, was merciful to the poor and
satisfied ilie wishes of the Bralunanas, enimtained his guests by minis-
tering to their comforts and supported the Vai»*yas by protecting them ;
was not cruel to the Sudras and kept thieves down by inflicting proper
punishment on them. In that way, the king was alert in his duties and
was thus supplied all tlie wants of his subj(!Cts, like the God ludra.
That king, valiant like tlie lion, never deviating from the* path of virtue
and continuing his pursuits of enjoyment, led a life of sublime comfort
and happiness.— 1-7.

On getting satisfied, after enjoying himself for a thousand years, he
recalled to his mind the bygone days ; and, finding that his cherished
days were complete, he spoke to his son, the prince I^uru : —

**Sou! a man never feels satisfied with pleasures, the lust foi

CBAPTBB XXXIV.

pleasures waxes by daily indulgence, as the fire flames all the more by
ghee being poured into it. 1 have become sober, on the consideration
that the mundane boons in the form of grain, gold, domestic animals,
(horses, cattle, etc.) women, are not meant for any single individual.
Son ! I have liad enough of pleasures according to my potency by
acquiring your vigour of youth ; I am consequently very much pleased
with you, now you take back your bloom of youth from me and also
receive charge of this vast realm. You are my dearest son.*' — 8-13.

Saunaka : — After that, king Yayati turned old, and Puru became
young again. — 14.

Then the king appointe<l a day for Puru being anointed and
proclaimed king, when the Brahmanas and ofliers assembled, said ; —

“ King! how do you confer this vast kingdom on Puru, overlook-
ing prince Yadu, who is the grandson of tJiikia arnl the eldest son from
the queen DevayAid! Yadu is your eldest son, next to him is I’urvaKii,
your third" son is Uruliya from the Queen Sarinistha, younger to him is
Anil, whilst Puru is tlie youngest of all. How then are you making Puru
a king, overlooking the claims of his elder brothers ? 0 king ! you should
not forsake justice.” — lo-l8.

Yayati : — Brnhmanas and otJiers ! Hearken. My eldest son did
not obey my commands. I therefore do not give him the empire ; for a
disobedient son ought not to be recognised. This is what the great men
have said ; and Turvasu, Driihya and Anu also disobeyed me. Puru
stood firm and obeyed my behests; therefore, he alone is entitled to my
monarchy. It is he who exchanged his full flourish of youth with my
infirmity, and it is through him that 1 have fulfilkd all luy desires. 'I'he
sage Sukra ha<l also blessed that one who would cairy out my orders
would be the Emperor. For these reasons, you should all consider Puru
to be fit for the Empire.” — VJ-25.

Then the Commons (Prakfiti) all assembled there cried out in a
chorus: ** Indeed, the son, endowed with all the good qualities and who
obeys the mandates of his parents, deserves being proclaimed a sovereign,
in spite of his iieing the youngest. 0 king ! Puru, who has done you a
good turn, appropriately deserves the kingdom and the sage isukra has
also said so: ihorefore nothing need now be said about this.” — 26-27.

Saunaka- — Wlien the assemblage pronounced that verdict, the king
seated the prince Puru on the throne, after which he quitted the metro-
polis and went to the forest in company of many Brahmanas and ascetics. —

28 - 29 .

100

THE MAT87A PVnANAii.

Yadu begot Y&davas, Turvaau begot Yavanas, Drabya begot Bhojaa
and A^u became the father of the MIechchhas. — 30.

Para became the founder of the Paarara dynasty in wiiich you are
born a king, which afterwards came to be known as the Kuru clan and
in which the kingdom is to last for one-thousand years. — 31.

Here ends the thirty-four chapter of the Pur&na dealing with iJie
coronation of Puru.

CHAPTER XXXV.

^unaka.— Thus King YaySti, making over his Empire to his son,
Puru, turned an anchoi-ite ; and living on fruits, passed a number of days
in that forest and afterwards went to Iteaven, where Iio began to pass his
days in happiness. iScnneti.'nc after, Indra hurled liim to the earth, but ho
managed to gain liis footing on flie celestial soil .and .again rose to heaven
oirin/j to his being in tonob ivitli tiie Kings, Astaka, Jic. It is said that
Yayati returned to houvru Innn tiio fijoiaincnt in company of the Kings
A%(aka, ^ibi Vasumai and I’ratarvlana. — 1-5.

^atanika. — “Sage! tell us in di-tail Uow Yayili ^Yas hurled down to
the earth and how he again wctit to heaven. King \ayAli was powerful
like Indra, radiant like tlifSiin, and wa> tlie promoter of the Kurnclan. (.)
Sage ! I am eager to hear the story oi id- ci ltslial and niundauo glory.”—

6-9

^aunaka.— “ Hear \'ou all thf^^ ‘..acred histoiy of Yayiiti which is the
dispeller of all sins Hear it with atteniion, I am going to relate it to
you."-in.

King Yayati, after putting his sou on the throne, went to the forest
as an anchorite, in other word.s, he made over his vast dominions to Puru
and put his otiior sons, Yadu, &c., to discharge the various offices of the
state, after doing which he passed a great number of days in the forest,
living on fruits and herbs. Hy suVxlning his mind and conquering his
anger he regularly performed agniliotra and offered libations to the Deities
and the manes of ancestors, according to the rules prescribed for anchorites.
He entertained his guests by offering them the jungle fruits and ate what
he could get by picking np gleanings of Ijarvest (Siloncblia-vritti). Thus
he passed a thousand years. Tlien be lived only on water for three years
and kept up his vow of silence. Afterwards he wanned himself with the

Ohapteb xxxvl.

101

heat of fire around him, and for aiz months he practised penance by
standing on one leg only. The glory of the king’s ascerticism went up
to heaven from the earth. — 11-17.

Here ends the thirty-fifth chapter, dealing with the forest life of Yaydti.

CHAPTER XXXVI.

^aunaka.— That king, on reaching heaven, was venerated by Sfidhyas,.
Maratgan/is, Vasus and the Devas. Afterwards, on account of his virtue, he
went to Brahmaloka, where he resided for a long number of years. Once
upon a time that sacred King Yayfiti chanced to go to the region of Indra,
when the latter asked him. — 1-3.

Indra. — “ King ! tell me plainly what yon said to your son, Puru
(who taking your old age roamed about the world', et the time of his
coronation ?” — 4.

Yay&ti. — “ After making over charge of my realm, with the approval
and advice of my ministers, and the people ^Prakfiti) to Purn, 1 told him ;

' You will be the sovereign of the country lying between the Ganges and
the Yamuna. Your other brothers will be under yon and rnling over the
lands bordering on your kingdom’.” At the same time, the following piece
of advice was also given to Jiiin .Man devoid of anger is superior to
one full of it ; man with forbearance is superior to one who is bereft of it;
as man is superior to non-hninan beings, so a learned man is superior to an
illiterate fool. One who shows forgiveness to another who abuses ?>im in
angei', eon.sumes that angry being, and gets all hi.s virtue. One should
not utter such a harsh word as may csuise pain to another. One should
not accept anything from a low caste man. One should not use a speech
that would grieve others. A harsh speaker, whose words pierce others
like nails, should be considered a low creature, who goes to hell. A man
should always win the admiration of high class people, and should always
be defended by them at his back, should bear their criticism, obey their
advice, and lea4 & Harsh words penetrate a man like arrows

and cause grief ; they should therefore be avoided by sensible men. In
the three worlds there is nothing superior to friendship, charity and sweet
speech ; consequently one should always be gentle in his speech and
should show obedience to high class men and not curse any one.” — 5-13.

Here ends the thirty-sixth chapter, dealing with the adoice given by
Yaydti to his son Puru at the laUer's coronation.

102

TEE MATSYA PURAEAU.

CHAPTER XXXVII.

Indra. — “ King ! 1 ask you to please tell me, liow you practised aus-
terities after renouncing your kingdom and repairing to the forest as an
anchorite.”— 1.

YayAti. — “ I do not consider the austerities of the Devas, men,
Qandharvas and Maharsis as equal to my own. *’ — 2.

India. — ** King ! you do not know the glory of Iiigh souls and
you decry other beings who are as good, nr, better, than you ; consequent-
ly, you are not fit to reside in those regions, because by this sin, you have
lost your virtue and the privilege of living here. You must fall to-day,
0 King.” — 3.

Yayati, — India ! If I have lost my virtue and the privilege of
living here by running down the glory of the Devas, llisis, Gandliarvas,
and men, I wish to fall from this Heaven, among good people. — 4.

Indra,— ” You will fall now among goo«l people, where yon will
regain your lost position. From this experience, yon should no more
despise those who uie your equal or beiter than you.’'—‘r).

Saunaka.— After tliat, Vayati was thrown from the heaven. Abtaka,
residing in tlie central region and knower of the highest virtue, seeing
him fall, said

Abtaka. 0, young soul, beautiful like Indra, sliininglike fire, and
brilliant like the t»un among the planets ! Who are you ? 0, being, shining
like the fire and the sun and laMing from the path of the sun, on seeing
yon going down, we are confused and are in doubt wbetlier the time has
not come for all of us to fall. We have come to make enquiries about
you, but we are bewildered by your power. You do not seem to lieed us
and make enquiries about us ; consequeiitly, we make ourselves bold to ask
you the reason of your fall fjxmi tlie heavtuis. ij Soul, beautiful like Indra,
cast away your fears, grief and delusion. Nobody can view you with
disrespect when you are standing face to face with high souls. The good
ones are empowered to support the fallen. Here are the ^good, the lord
of the moveable and the immoveable creations, and you are now in this
holy company. P'ire is lord in imparling lioat, the Earth is lord with
regard to those things wliich fecundate, the Sun is lord of all objects that
shine; so a guest is lord to all good nien.”— 6-13.

Here ends the thirty-seventh chapter, describing the fall of Yaydti
and his meeting with Abtaka.

OBAPTBR XXXVHL

103

CFTAPTER XXXVIII.

YayAti- — “I am King Yiivati, sou of Nahu^a an<I father of Pnru.
Iiulra lias hurled me down from the world of .Sur.'is and Siddh&s for des-
pising all creatuies ; and, now devoid of virtue, 1 am falling. I do not
Biilute you, for I am your senior in age, becanse among the twice-boin,
one who is greater in learning, or, ascetici.sm or senior in age, is a
respected . " — 1-2.

A%taka.--“ King ! You say you are senior in age which is also a
degree of superiority ; but among the twice-born, one, who is greater in
wisdom and asceticism, is alone reckoned superior, and not one who is
merely senior in age.”— 3.

YaySti.— “ They say, it is a sin to act against the rules of courtesy,
and the doer of sneh a thing goes to the region of sinners ; consequently,
the good never follow the example of the wicked, when the latter speak
against the rules of courtesy. I had vast riches which I had earned by
ray exertions, — considering this, who devotes himself to the good of the
self, that man is truly wise. A wise man should take everything in the
world to be subordinate to Fate, but taking the dominance of bis fate into
consideration, he should not give way to despair under adverse circum-
stances. One should always look upon prosperity and adversity to be
subordinate to the Supreme Being, and should never consider them to be
within his own power. Taking, therefore, fate to be predominant, one
should not be influenced by grief or happiness. A^taka, thus taking fate
fo be all powerful, I am never overcome with delusion in fear, and never
keep my mind loaded with grief. 1 believe that I shall go wherever my
fate may take me. Apdaj«. Svedaja, Jarilyuja, Udbhija, snakes, reptiles,
fish, stones, grass, wood, &c., assume their forms through fate. A?taka!
Regarding prosperity and adversity to be frail, I do not worry myself
about them. In other words, what was I? what I have become? what 1
shall do? — I never bother myself with^thoughts like these.” — 4-11.

^aunaka.— Then that Astaka, on hearing those words of his maternal
grandfather— Yayilti — asked him again — 12.

Astaka. — ” King! Tell me all about the chief regions where you
have been to, because you lecture on Dhnrma like a learned man. ” — 13.

YayAti. — ” First, T became a king of an extensive Empire ; afterwards,
through my virtue, I lived in the region of Mahat, for a thousand years ;
and from that place 1 passed to higher spheres where I lived for another
ten centuries in the enclianting realm of Indra, which is four hundred

104

THE MAT8YA PDRANAM,

koda in extent and has a Ibonsand gateways ; whence I went to still higher
regions. Then 1 passed one thousand years in the divine and ageless
realm of Prajapali, which is inaccessible [oven to the Oevasnnd Lokapalas.]
Afterwards, according to the will of the (lod of Qods a-nl conqueiinfir
several spheres, 1 lived there, according to niy choice, vc'ieniled by the
handsome and illustrious Devas equal in gloiy and lustre to the gods ; after
which, 1 went and spent ton thousand years in the pleasure garden called
Nandana the Kaina-rflpi, where 1 enjoyed the bloom of the flowers along
with the captivating faces of the Gandharvas and the nyinplis. Thus
I enjoyed there for a considerable length of time, until a ferocious atten-
dant of the God, came ainl said loudly, ‘ Throw him down, throw him
down.* At that very instant, I fell from the lieaven, but as I fell
from Nandana, I heard the voice of the Devas who said, ‘ This pious
king Yayati is falling with tlie loss of his virtue,* at which I requested
them to show their clemency by lelting me fall amongst the good on a
sacred soil ; and in this way, 1 liave come to this land of ^sacrifices of
yours, guided tliereto by rlie smell of incense and of the offerings made to
the fire.*’— 14-22.

Here ends the thirty-eighth cbipter descri^yiitg the dialogue between
Yoyati and Astaltn,

CHAPTER XXXIX.

Astaka. — ** After spending tc a thousand years in the pleasure
garden called Nandana Kainarupa, iiuw did you happen to come to this
Earth again ?”— 1.

Yayati. — “Asa penniless man is foisakeu by his companions and
relations, so the man deprived of virtues is deserted by the Devas
in heaven.” — 2.

Astaka. — “ In that region 1k)\v do the people become bereft of virtue,
and then to which regions do tht'y go? Do remove my doubts." — 3.

Yay&ti. — “ King! Most of Ihem fall to tlte earth and many of them
fall so low that they are ultimately feasted upon by vultures and
jackals. Consequently, it is meet for kings to always l^eep themselves
aloof from forbidden things. I have explained all this to you ; what
more do you wish to enquire about?” — 4-5.

Astaka.— “ King ! I now wish you to please explain to mo wliat
pain do they suffer when they are eaten by vultures and jackals, and what
is the way of saving thoinselves from that hell torture? Also tell me all
(tbout the hell on earth and the means to save one from it.**— 6.

CHAPTER XXKiX:

105

Yay&ti. — “The people who are not conscious of their duty in course
of their existence on earth, and whose corporeal actions are not lofty, go to
the mundane hell. First, they hover about in the sky in the form of air,
for a period of sixty thousand and eighty terrible years, and then at the
time of their fall, they are devoured by terrestrial Rfiksasas who have
formidable fangs,” — 7-8.

A^aka. — “ How do they escape the torture inflicted upon them by
ferocious, terrestrial Raksasas with formidable fangs and how are they
born on the earth ?” — 9.

Yay&ti. — “ The menstrual flow of a woman suddenly developes con-
ception as soon as it mingles itself with the semen virile of man, through
the sap of the flowers of herbs. —10.

Note. -PafprasAnnyaktam.— lit., endowed with the juice of flowers. It means
semen virile, pnriScd and made potent by the properties of the Juice of medicinal herbs.

“ Medicinal herbs, full of vigour, go to the human and animal embryo,
after getting into water, earth, air and the sky.” — 11.

ilVote.^Apov4yum pfithvim ch&ntriksam.- lit.,- water, air, earth and the sky. It is
said that the body is made of those elements. It therefore means that the vigour of
medicinal herbs gets into the womb through the semen-virile, after first getting into the
corporeal system.

A§taka. — “ Does this soul present itself in the womb with the help
of other bodies, or of its own accord ? Pray remove this doubt. Also
explain, 0 king ! how the body is developed and how the organs like
the eyes, ears, etc., are formed. I regard you to be endowed with the
supreme wisdom, and I therefore venture to request you to remove all
these doubts.” — 12-13.

YayAti. — “ At the time of menstruation, the air draws the semen
virile up, from the inside, after which it magnifies itself there ; and then
it developes into the embryo and assumes human or animal form (according
to the kind of the womb where such development occurs) ; it then hears
the sounds through the ears, sees tilings tlirough the eyes, smells with
the nose, tastes with the tongue, feels perception with the skin, meditates
with the mind. Similarly, all the limbs are gradually formed.” — 14-16.

Astaka.— “ The body which is consumed in fire, buried or eaten
away by the lower animals ; how does it again enshrine the soul within
it?”-17.

YaySti. — “ Just as a sleeping animal maintains life, similarly the soul
a^ter vacating the corpse, enters another body according to its virtue or sin.
A virtuous soul is reborn (as a sequence of its good actions), in the form

JOi MAT8YA PBRANAii . ,

\ of a pious being, and similarly a vicious soul takes its birth as a rpptile
or insect. It is not, for me, to enumerate the sins, the commitment of
which leads the soul to be bom as a reptile or an insect. Ai^taka ! I
have explained to you, briefly, the reasons of the soul becoming a
quadruped, lower animal and man. Now tell mo what more do you wish
to ask me ? 18-20-

A^taka. — “ Sire ! Tlirougli what knowledge or which form of
asceticism, does a man attain high name, and through what deeds, does
he achieve high regions; please answer these questions.” — 21.

Yayati.—” For a man, the following seven things are the gates to #
heaven, viz.: — asceticism, charity, self-control, restraint, modesty, honesty,
and kindness to all living creatures. Sages also say tliat even ascetics are
ruined by conceit and tamogiina. A student wlio, thinking too mncii of
his learning, employs his kuowlege to belittle others, loses his privilege of
finding a place in the higher nigioiis, and that wisdom does not liear him
fruit. Tlie following Four tilings, ciz.^ the performance of agii’.hotra, the
obserrance of the vow of silence, the acquirement of knowledge and the
performance of sacrifices, in spite of thoir being good deeds, are marred
by indulgence in drinks and conceit, it is worthy of a large-minded man
not to become elated on being praised by others and not to get angry at
their calumnies. Uigh-ininded men worshi]) the good, and the wicked
never get supreme knowledge in tlie world, To give alms and to study
the Vedas, acconling to tlie ways prescrilw], slioiild lu- considered to be
the best of all, and the vices mentioned above, slnudd always be discarded ;
which would enable the leaniefl to go closer to lhaluna, througli ctmstant
contemplation, and then attain final beatitude.” — 2^-28.

Here ends the fhirUj-ninth chapter descrihinrf the dialogue between
Yayutiand Astaka.

CHAPTEIi XL

A^^ka. — “ 0 King ! 13e good cnongh, to tell me how does a house-

holder go to the Devas in the Heaven wmrld, and how do a Sanyasi and a
Brahmach&ri reach them ? Similarly liow does a V^napraStha attain the
heavens?”—].

Yayati.—“ A student [BrahinachariJ attains his end by diligently
studying when called by Ids teacher to do so, by showing reverence and
obedience to his preceptor, by getting up ahead of his preceptor, and by
going to bed after him, by being mild, by controlling his passions, by
keeping himself steady and not fickle, and by applying himself to his

OHAPTEB

lor

studies. A householder, [QfiliaMha], is said to he ideal Tvhen lie earns an
honest Jiving, performs sacrifices, entertains his guests, gives aims* to
poor, and does not beg from others, nor accepts anything unless gi\’^n.
unasked, and constanly studies TTpanisads and Puranas. An anchorite,
[Vanaprastlia], should live in the forest on his daily-earned subsistence,
is said to reach his goal when he earns his subsistence by self-perseve-
rance, keeps himself quite aloof from sins, is entertaining and'ofgood
cheer to others, and does not cause injury to any one. Such a muni
attains perfection, being regular in his diet and activities. The SannySsi
should subsist on begging, and should not resort to any craft, should
liave no house of his own to live in, who check his passions, keep himself
devoid of all company, sleep under a tree, having limited ambitions,
travelling in various countries, and having one suit of clothes. lie
is said to be a true Bhik^uka. At night time, when the rest of the
world is indulging in sensual pleasures by being a slave to Cupid,
the lejirned uermit should, peacefully, pass his time in the forest, because
the man who fixes his abode in the forest after weaning himself from the
world, leads his twenty-one generations, including himself, viz.,— ten
ancestors and an equal number of his successors, including hirrself, to the
path of virtue.” — 2-7.

Aetaka. — ” King ! I wish to hear who are to be classed among sages
who keep the vow of silence (munis), and among observers of the
vow of silence how many kinds of vows of silence (Mauna) are there?” — 8.

Yayati. — “One who dwells in the woods and turns his back upon
habitations, and also one who lives in town having his hack turned
upon tlio forest, are both high-minded munis.” — 9.

Astaka.-— “ How one dwelling in the woods has his back turned
on habitation, and how one residing in town, has his back turned on
the forest.” — 10.

Yay&ti. — “ The muni who, fixing.his dwelling in the forest, spurns at
all the provisions of the town, and lives only on the produce of the woods,
ia said to turn his back on habitation. The sage (muni, who has passed
the stage of performing agnihotra and has no house of his own, and has
transcended the limitations of golras fclan), and Charanas (Vedic Schools),
puts on only a kawpina or wears cast off garments, eats only to keep his
body and soul together, is the ascetic (muni; living in the village hi^
back turned towards the forest.” — 11-13.

Note.<-KaupCfia— A strip of cloth worn ss cover.

The seer imuni^ who, after forsaking all, curbs bis passions and
pbeerves the vow of silence, accomplishes his object in the world, — 14,

ilWS J ■ T'BB UiTSVA PURASMi.

'it'r ' ' •• — ^ :

A seer (muni), howsoever shabby he may be, oitght to be adored by
even such a man, who keeps his teeth clean, pure, white, alwajrs trims his
. finger nails, bathes every day, wears ornaments on his body, and leads a
chaste life,— 15.

Note.— It means that a scor (muni), howsoever dirty and shabby he may be, is worthy
of being venerated and adored without demur even by a good man whose person is com-
paratively most clean. The latter should, on no account, feel disgusted by the former's
ngly appearance.

One whose plethora of flesli «'ind hloocl has disappeared by his
severe penances and wlio has ilioieby hoconie reduced to a mere skeleton,
showing bII his decayed bones, and devoid of the feeling of pjosperitj" or
adversity, sticks to his ineditation, is said to be firm in his vow of silence
(munil. When such a sage chews his moj-sel like a cow, and reiaains
silent like the latter, he wi?is both the worlds and paves his way for the
final bliss.— 16-17.

Here ends the fortieth ehipter deserildng the ditties of\he
four stages of life,

CHAVTEU XLI.

A§taka.— King ! Who between the two (orders), ivV, the Sanyasi
or the Vanaprastha attains to tlio region of the I>evas first ? Both of them
are striving after Dovaliood in the heavenly patli like the sun and the
moon.” — 1.

Yayati. — “A Sanyasi, though living in the village and amongst
gfihastas, but having no house of liis own and control over his desires,
goes first to Devahood and is better than one living in the forest.” — 2.

“ One who, getting the body of man obtained with difficulty, com-
mits sins, must repent sincerely for them ajid tlien practise rigid penances
in forest to wash them off. Whatever is cruel, is said by the wise to be
unwholesome; the follower of the path of unrighteousness is foolish ; and,
as an unrighteous man is aimless. Mimilarly, 0 King ! holy man is truly
simple, who is always in meditafion, and is really noble. ”--*2-4.

Aftaka. — “ How liave jmu chanced to come here ? You are young,
adorned with a beautiful garland 'of flowers), and full of lustre. In which
direction do you live, and where have you come from.”?— 5.

Yayfiti. — “Losing my virtue, and consequently falling from the
heaven, I have come here. J shall, after telling you all my eixperieiice of the
iiAftvAn. jcro to the boll on earth, whilst all of you and these Brfihma^fts

ORAPTm XLL

lOd

will go to heaven. It is throngh the clemency of Indra that I have had
the pleasure of meeting you good men, the lofty and the learned folks of
this region.”--6-7.

Astaka. — “ King ! T reckon you to be pious, and I therefore venture
to ask you, whilst you are falling, whether there are any regions for me
also in the heaven.” — 8.

YayAti. — “ Take it for certain, that there are as many regions for
you in tlie heaven, as there are forests in your worldly realm, full of cows,
horses, birds, &c.” — Ih

Asiaka. — “ King ! 1 dedicate .‘dl those regions of mine in the heaven
(Deva plane), as well as in the astral plane, to yrm, on account of your fall.
May you reach there ere long.” — 10.

Yayati. — “ King ! A Non-BrShmana, versed in the Vedas like myself,
cannot accept any charity. 1 have also given away alms in my former
days, as is Always given to Brlhinanas daily. Excepting a Brahmapa,
no one of any other caste, howsoever poor he may be, can accept the
offerings of charity. Even, the wife of a Brahmapa, having a valiant
husband, does not accept alms. On these considerations, bow can I
persuade myself to do a thing which 1 never did before, and accept your
gift.”-lM2.

.Vote.— Mark the roagiianimity of Astaka and the Arm righteonsness of TaylM. Jhe
ideal of that high civilization is also remarkable.

King Pratardana.— “ 0 beautiful one ! I am King Pratardana. Have
you also hear<l anytliing about there being any regions for me in the
Deva or the astral world ? I put this question to you, because I consider
yon to be so holy.” — 1.3.

Yay.iti. — “ King ! TJiere are many regions for you, on account of your
having poured a stream of ghee and honey, into the fire for full seven
hundred days. All these of yonr regions are devoid of grief and every
day incessantly, leaks with honey for seven hundred days at a time. They
are, however, measurable." — 14.

Pratardafla. — “ King ! I also dedicate my regions whether in the
Devaloka or in the astral plane to yon who are falling, and may you
instantly attain them in the heaven.” — 15.

Yayftti.— " King! an equally valiant king does not accept help
and support from his compeer. A king, even getting into trouble through
accident, should never do anything undignified. The thinker of Dharma,
the knower of Dharma and fame, the learned like myself should never

THE MAT8YA PUBAEAM.

Ayulfh A tiling as you wish me to «lo. Wliat lias not been done befoi*^,
,, neyer do now/ —16-17.

Then King Vasinnan addressed Yayati who was talking like that— 18.

Here ends the forty-first chapte)* describing the offers of
ami Pratardana to Yayati

OlfAVTER XLIJ.

VasumAn, — “ 0 ruler of men ! 1, King Vasumiin, known as

Aurfadaivi ask you about that world of mine, whether it is in Heaven or in
the middle region, for F eonsidt'r to knt)\v the duties pertaining to that
world. — 1.

Yayati. — “ King ! lake the lustre of yonr worhl wide fame, your
regions in thelieaveu glitter like the sun and are awaiting for you.” — 2.

Va8uman.-~“ I bestow all lho.se regions on yon who are/alling, and
OKing! if you oaniiot accept them as a present, then be good enough
to buy them from me after making a nominal payment.”— 3.

YayAti. — King ! I have never gone in for sucli a sliam purchase
even in my boyhood. A coiiscientions man never resorts to such me-
thods/-!

Vasuman. — ‘‘King, if 3"ou are not willing to accept them on pay-
ment of something nominal, then take them as a gift from me. 1 will
not go tliere, may lliev be yours.” — o.

^ibi. — ^‘Sire! T J^ibi, de.^cfmdant of [Tfiinara, and knowing you to
be pious, 1 also wish to enquire whether tliere are any quarters for me
in the heaven and the middle region.”— t*.

Yay&ti. — “ King ! Yon liavo never decried or defamed any one
either in your mind or by yonr words; consequently, you have many
regions in the heaven tliat shine like lightning and alwaj^s resound with
music, and are wide stretching.”— 7.

^ibi. — “ King I Be pleased to accept tho.se regions after paying me
something for them if you do not feel disposed to accept th^m as a present.
I shall not go to those regions ; you take them for yourself.” —8.

Yayati. — ” Your regions are as illustrious as yourself, who are as
glorious as Indra, but I do not feel inclined to go to the regions conferred
on me by others, nor do I approve those words of yours.” — 9.

A^taka. — ” King ! Thou dost not accept individually any one of
our regions given separately nor do you approve our words, we will all

O&AFfER Xtil.

141

therefore prefer collecti'veJy to go to hell, after conferring all our respective
worlds on you.” — 10. * •

Yaydti. — “ You being the speaker of truth, and noble, should ulter
proper words. 1 do not accept the fruit of the deeds not done by me’ iji pay
past life, not because you have expressed your wish like this to one ' whbv
does not banker after anything, but the words with which you offefi^d
them to rao will give yon juauifold benefit for having done so.” — 11-12.'

A^(aka. — “To whom do these five ciiariots, visible at a distance and
shining like gold and luminous like the flame of blazing fire, belong ?” — 13.

Yayfiti. — “ These chariots, glittering like gold, are meant for you and
myself. You are worthy of going to heaven after getting yourself seated
in them along with me.” — 14.

A^taka. — “King! You get yourself seated in the chariot and go
to heaven through the skJ^ We shall also go there when our turn
comes. ” — 15.

Yayfiti. — “All of you are even now worthy of going to heaven, because
you have won it. This seems to be your spotless road to heaven.”— 16.

iSaunaka. — At the time of their ascending to heaven, seated in those
chariots, they looked as majestic as Heaven and Earth covei’ed by
Dharma. — 17.

A§taka. — “ Indra is my companion ; and 1 had thought that I should
go the best way ; but how is this King i^ibi going now, seated in the
chariot, drawn by the swiftest of hoi-aes?~18.

Yayiiti. King ^ibi has given away all in charity for the sake of
going to heaven, consecpiently, i^ibi, the son of H^iuara, is superior to all of
you. 0 King ! Siibi is charitable, pure, truthful, harmless, modest,
wealthy, enduring, gentle, and views every one with equality. It is for
this reason that he is going in that finest chariot.”— 19-20.

^aunaka.—Astaka again asked his maternal grandfather, who was
like Indra, through curiosity, to tell him who he was, how and whence
he went there, because there was no other BrAhraaria or K^triya who bad
pursued high actions like him. — 21.

Yaykti. — “ I am King Yayftti, the world Emperor, the son of Nahufa
and the father of Puru, and your maternal grandfather. I never speak
untruth before any one. I conquered all the world and dedicated it to
BrAhmanas, and also conferred on them many a beautiful steed. The
Devas seeing me doing such noble deeds acknowledged my virtue. After
giving away the laud, flourishing with all kinds of produce, to the

112

TRB UATSYA PURAMit.

BftmaijaB, I also bestowed on them innumerable cows, horees, elephants,
and a vast quantity of gold. On account of trutlifulness, my glory shines
before, wen and the ])evas on Eartli 'and in the Heaven respectively.
I have not said anything untrue, because it is only truth that is admired
by the high-minded. 0 As^aka ! I am speaking the trutli to you and
to Pratardhana, Vasuninii and IS^ibi. My conviction is that all the Devas,
sages and regions deserve being worsliippcd and venerated only on account
of truth. Aliy one who, after having conquered tlie Heaven, offers ungrudg-
ingly and without envy to the best of the twice-born, will attain the same
regions where we are going.”--'-22-27.

Saunaka.— “ King! That high-souled Yayati in this way, through
' bis magnanimous daughter's sons, was saved from fall ; and after leaving
the earth, that doer of great charitable deeds rose to Heaven, filling the
Earth with his renown. This history of King Yayfdi I liave narrated to you
in detail. It is in his dynasty, which is famous by tlie name of Kauravayas,
that you have been born, 0, Son of Mann, illustrious like Ind,ra.” — 28-29.

Here ends the forly-second chapter dealing ivith the story ofYayaii
horn in the Lunar dynasty.

CHAPTER XLIll.

Siita.— King Satauika was amazed to hear all that from Saunaka and
glowed, like the full moon, with delight. Afterwards, he presented jewels,
cows, gold and se\eriil kinds of clothes to Saunaka. Saunaka also dis-
appeared then and thert', after distributing to the Rrahmanas all that he
had obtained from the king. -1-3.

The Risis. — “ SQta ! Now we arc anxious to hear in detail about
the sons of King Yayati, and the dynasty which was established in the
world by the sons of Yadu and others. — 4.

Sfita.— “ Hearken, 0 Risis I I am now going to narrate to you at full
length about the family of Yadu, the eldest son of Yayati. Yadu had five
sons of mighty chariots and great bows who looked like the Devas. They
were named, Sahasraji, Krosthu, Nila, Antika, Tiaghu. The eldest—
Sahasraji— was the father of jJataji.'-S-?. *

Haihaya^ Haya and Venudiaya wore the three famous hoii-s of
^atajl.— 8.

Dharmanetra was the son of Haihaya and the father of Kunti. Kunti
was the father of Satphata and Flaiphata was the father of Mahism&n.
Mahi§mAn begot an illustrious son, Rudrairenya.— 9-10.

OEAVTBR Xmi.

113

Rudrarfreaya was afterwards the famous king of Kfid! and became
the father of Durdama.— 11.

Kanaka, the intelligent and powerful, was the son of Durdania.
Of Kanaka, there were four famous sons, m., Kritavirya, Krit&gni, Krita-
varmfi, KritojA. — 12.

Arjiina, who was the Lord of seven continents through his thousand
arms, and the son of Kritavirya, practised difficult penances for ten
centuries and worshipped Datta, the son of Atri, who, becoming pleased,
granted him four boons. — 13-15.

Arjuna sought and got the boons of having a thousand arms, of ^'
the power of protecting the virtuous against the doers of evil deeds,
the power of ruling the world righteously after conquering it, and
his destruction in war at the hands of an adversary more valiant than
himself. After thus getting those four boons by his valour, he conquered
this world of seven continents by righteous war, conducted, according to
the Ksatra rules, together with the oceans and mountains. At his mere
wish lie got a thousand arms ; and it is also said that, similarly,
chariots and banners were also called into being. FJe performed ten
thousand sacrifices and had access to every nook and corner of the uni-
verse. Fie gave enorinons presents to the BrSlimanas at those sacrifices.
On the occasion of those sacrifices, the pillars and the sacrificial altar were
made of gold, and the Devas, seated in their Vimfmas, the Qandharvas,
men and ApsarSa took part in them. -16-22.

Seeing the glory of that sovereign, the sage Narada, the Gandharvas,
and the ApsarAs began to sing the praises of his sacrifices. There was no
other Kaatriya king who could rival him in the performance of sacrifices,
in the giving of alms, in tlie practice of asceticism, in prowess and in the
learning of the Sastras. That monarch always toured about his extensive
state, and punished the thieves, and the wicked with his sword, quoit, and
arrows. — 23-25.

He ruled the Earth for eightyfive thousand years. He was world
Emperor and had a treasury full of gems. He was the protector of cattle
of fields ; he wixs the giver of rain like thunder-cloud and the defender of
the faith, and through his asceticism became illustrious. He looked as
beautiful as the thousand-rayed autumnal sun, at the time of his twanging
his bow with his thousands arms. He founded the city of M&hi^matl, after
conquering the Nnga King, son of Karkotaka. That city was laved by
the waves of the ocean during the rains wherein the king played in

the waves, as it ebbed and flowed in the beach. — 26-30,

114

THE MAT8YA PVBANAM.

When he agitated the waters of the river in his gambols, the Nar-
madS, trembling with fear at his sight and becoming highly astonished,
snrrendered herself to him. He alone, with his thousand arms, swelled
it by patting the water of tiie sea into it and increased it, as it increases
in the monsoon ; and the ocean being thus agitated by bis thousand arms
became subdued by him, and be extended liis sea power, so that the
residents in Fat&Ia (antipodes) became inoffensive and quiet. — 31-33.

When he would break the surges and powder the sharks and the
fish, &o., by his thousand arms, and remove tlie foam arising out by
contact of the wind, he really looked as if he was annihilating the very
ocean. At that time, by the tremour of the Mandara Mount, the mighty
serpents clustering round it, trembled with fear, thinking that they might
again be employed in the churning of the ocean to get out nectar ; they
were quiet like the plantain leaf that does not shiver in the evening when
there is no wind to shake it. — 34-36.

That king once tied up the valiant Ravana and stunned liiiu with his
five arrows in his own kingdom, Lanka. After conquering liini he brought
and confined Rdvana in his capital — Maliismatipurl when Pulastya went
and solicited Arjuua to release his son Ravana wliich ho did.— 37-39.

The sound of his thousand arms resembled the echo of clouds that
arise at the close of Yuga ; but it is very strange, that liis thundering arms
were cut down by Parasuruma, the descendant of Blipgu.— 39-40.

Arjuna, who had a tliousaml arms, that looked like golden palm trees,
had burnt the forest of the sago Apava, at wliich the latter becoming
enraged cursed him that Parasurama would humble his pride and deprive
him of his thousand arms, and that the same powerful ascetic, after cutting
down his thousand arms, would also kill him. — 41-43.

Sflta said : — On account of that curse of Apava, that thousand-armed
king was killed by Parufiarama. He had also himself sought the boon
of being killed in battle by some valiant adversary superior to him in
prowess. — 44.

That thousand-armed motiarch ha<l one hundred sons, and out of
them, five were the most righteous, valiant and illustrious. The first
valiant son among them was ^Qrasena, next the powerful Sura, then Kros^u,
then Jayadhvaja of diverse deeds, and lastly Avanti. — 45-46.

T&lajangba was the powerful son of Jayadlivaja who had one huiif
dred sops under the name of Td^lajanghas.— 47.

OHAPTEB XLIV.

115

Afterwards, those sovereigns of the Haihaiya clan had these five
illustrious clans, oiz. — Vltihotras, l^ary&tas, Bhojas, Avantis and Ku^di*
keras. Vltihotras begot the powerful Anarta, who became the father of
Duijeya, the conqueror of all enenvie8,~Hl8-49.

That Kartavirya Arjuna, of thousand arms, was renowned for his
prowess, righteousness and protection of his subjects. — 50.

He conquered the earth up to the sea with his bow and arrow. One
who recites the name of the thousand-armed king in the morning, never
loses his wealth ; on the other hand, he gets back his lost riches. One
who would relate the birth of KAritavIrya with a clear conscience will go
to heaven. — 51-52.

Here ends the forty-third chapter dealing with the history of Soma
dynasty in the family of Yaydti and of K&rtaoirya Arjuna.

CHAPTER XLIV.

The Risis said Sflta ! Why did the thousand-armed King ESrta-
vlrya, burn the forest of the Sage Apara ? Please tell us fully the reason
of his having done so. We have been given to understand that that royal
sage was the protector of his subjects ; how then did he bum the forest
of that ascetic. — 1-2.

Sdta answered. — Once upon a time, the Sun went to the king in the
form of a Brkhmaiia, and said, ' 0 Lord of men, I am Aditya, grant me one
satisfaction.’ — 3.

The King said :—0 Lord, the Day-maker, what will satisfy you?
What shall 1 offer you for your repast ? Hearing which I shall make the
arrangement for the same.— 4.

The Sun. — ' 0 the best giver amongst all persons ! give me all
stationary objects (trees, &c.) to feast upon, and that would satisfy me.' — 5.

The King. — 0 God ! I have not the power with all my energy or
strength to cook the entire stable objects of the world as thy food, so I
bow down to thee. — 6.

The Sun. — “ King ! I am pleased with you, and I present you with
the ezhaustlesB quiver of arrows that would have their effect in all
directions. These arrows will be endowed with my potency, and the
moment you discharge them on the trees they would be consumed. These
arrows endowed with my potency will dry up the trees and reduce them to
sshes afterwards, and thus I shall get satisfaction, 0 Lord of men.” — 7-8,

lil ¥hb hai^ta pum^au:

Sflta.— -Afterwards, the Sun presented him with the arrows, and the
kltAr burnt all the trees with them. He burnt up the villages, hermitages,
the population of lierdsinen, big cities, forests of ascetics and orchards
In that way, when he consumed the eastern direction it became treeless,
grassless, and the land was destroyed along with the south, by that ten'i-
ble heat.— 9-11.

The Sage Apara, who was practising penances standing in watei
for ten thousand years, found on his return that his forest had been burni
down by the king — at which hebceatnc enragfui and cursed him, as stated
before. Now listen to the history of the glorious dynasty of King Krostu.
-12-14.

It was in the family of tliis very King Krohtu lhal the God Vi§nu
incarnated Himself as Krisna, wlio afterwards pronic-ied the Vriijin’ clan,
which 1 am going to relate to you in due order. Krostu begot Vrijinivana,
and the latter became tlie fatlier of tlie powerful Svfdjr:, and Riisafigu was
the son of Svali^. — 15-1(3.

Sanimya was the son of Husangu and the father of C’liitra and
Chitraratha.“-17.

SaiJavindu was the son of Chitraratha, who was vonownod for Ids
charity, and became World Emperor 18.

Afterwards, the family of Sasiavindu became of worldwide fame. He
begot one liundred sons who also 1)egot the same number of sons. - -19.

Out of the hundred grandsons of rfa^avindii, the following six were
the most illustrious, clover, handsome, wealthy, powerful, and all having
the title of Prithn, viz,, :--Priihn?^rava. E|*ilhnya» j, IVithndbarma, Pp-
thufijaya, Pfitliukirti and Prithumam’i Ont of them, the learned in
PurSnas speak very Inghly of J'litliurfrava, who performed many sacrifices.
He was the fatlier of Suyajna.— 20-22.

Suyajna became the father of UrfaiiA, who was the protector of the
world and the performer of one hundred asivamedha sacrifices. —-23.

Titiksu, the destroyer of enemies, was the son of Urfana and the
father of Marutta, best of all royal sages. — 24

Marutta begot Kainbalbarhisa, tlie father of the learned Rukma-
kavacha, who also conquered his enemies and performed arfvamedha sacri-
fices and gave many presents to the Brahmanas, when out of the sacrificial
fire emerged five valiant sons, armed with bows and arrows. They were : —
Rukmesu, Pfithuriikma, JyAmagha, Parigha, Hari.— 2.5-28.

6BikP1:BR XLlf.

Parigha and Hari were given to rule the Videha country by their
father, while Rukmeftu aucceeded to the throne [of his father] and was a
ruler of a protectorate under him. — 20.

Jy&magha was tii ned out by his other brothers, and in disgust he
took to SannyAsa, and was taught by a BrAhmana, and so became of serene
mind and again entered the order of house-holders. — 30.

After that, he armed himself with bow and arrows and seating
liimself in a chariot with a streaming banner over it, started all by himself
to seek his fortune in other lands. He went to some place on the banks
of the Narraad/*, whence lie went to the Riksavanta hills and settled there
along with others. There he married a noble lady, named ChaitrA. He
did net marry any otlier lady, in spite of his not getting any children from
his wife ClmitrA. Sometime after, the King Jyamagha brought a beautiful
(^amsel as a booty of his victory in a war ; and said to the queen, through
fear of her, that she was a dangliter-in Jaw; whereupon the queen, amaz-
ingly enquired whose son’s wife she was.— 31-34.

The king replied, “ She shall be the wife of the son born to thee in
tlie future.” Hearing which, through the virtue of great austerities of that
girl, Ohaitra begot a son, named Vidarblia.

He, Vidarblia, begot out of that princess Kratlia, Kai!(ika and Loma-
pada, who were heroes and well-versed in the art of war.— 35-36.

Lompfida’s son was Manu, whose son was Jfiati. — 37.

Kaitiika was the father of Ohidi, wlio was the founder of Chaidya
dynasty of kings ; Kratha, the third son of Vidarblia, was the father of Kunti
and thelattarof |)hfistra, \Yho was renowned as most valiant and righteous.
Dlifistra became the father of Nirvriti, the valiant and virtuous — 38-39.

Nirvriti was the father of Viduratha, and the latter of DaifAha, the
father of Vyoma The son of Vyoma was Jimuta. — 40.

Vimala was the son of JimAta and the father of Bhtmaratha, who
begot Navaratha.— 41.

Navaratha begot Dridbaratha, the father of l^akuni, who begot
Karainbha, the father of DevarAta. DevarAta \VSis the father of the very famous
Devak^atra, the father of Madhu, the rejoicer of Devanakshatra and born as
if a Deva. He was father of Puravasas, who begot PnrudvAn, of Vidarbha
clan; the father of Jantu from bis wife Bhadrasenl, daughter of Vidharva
clan. Jantu bore from his wife, the lady of the IksvAkii clan, SAtvata who
difiused the name and fame of the SAtvatas ; YAdavas) through his sattvaguna.
One who hears the narration of the lunar race of JyAmagba is blessed with
childk'eU.— 42-46.

tHS MATSyA POBAiiAU.

The lady, named Kauiiilya, begot the progeny known by the epithet
' 0f S4tvata, the righteous. The Siltvata kings were Bhaj in, BhajamUna,
..l)ev&Tfidha, Andhaka, Mah&bhoja, Vri^^i and Yadunandana, under four
different sub-divisions, which is going to be narrated in detail.— 47-48.

King Srinjayi bad two daughters, both of whom became the wives
of Bhajainftna. They Avere Srinjayi and VAhyakft. Their progeny is
known under the epithet of VAhyakfis. These two sisters, bis wives, begot
many sons, viz., Nimi, Krimila, and Vri§nl, the conqueror of enemy’s
town.— 49-50.

DevAvfidha improved the relations with hit kinsmen, bu' was
issueless, and with the intention of having a son e practised r ovout
austerities. With that view, lie tonclied tlie holy waters of the Parn 4A at
which that river brooded over tlie desires of Devavfidlia. She decided in
" her miad that Deruvfidha should beget n handsome child like herself,
but could not hit upon any lady who would bear him suclw an offspring.
Therefore, she determined in her mind that she herself, having the power
of manifesting herself in thousands of ways, wotild give birth to a child
like that, for him. With that resolution, she appeared before the king in
the form of a young beaiUy and attracted the ascetic king towards her ;
after which they became enamoured of each other and enjoyed themselves.
Nine months after, she gave birtli to Vabhru. — 51-5t5.

The learned in the Puianas sing tlie praises of that virtuous king,
DevAvridha, as follows : — “ As wc heard las praises from .a distance, so we
find them true when seeing him from near. Vabhru is best amongst
men and equal to IJevas and bis father, Dovavridha. By the glory of
Vabhru, the sou of Devav'ridha, JO.OdO of las ancestors wore liberated and
attained final bliss. That King Vabhru was the performer of great sacri-
fices, the giver of alms, valiant, steady observer of religions rites, hand-
some, most illustrious, ambitious and fond of listening to the ^Astras.” —
57-60.

His queen, the daughter of (he King Kanka^ gave birth to four sons,
viz., Kukura, BhajmAna, Sadi, Kambal Varhi^a.~61.

Vrifni was the son of Kukura and the father of Dhriti, who begot
KapotromA, the father of Taittiri. Taittiri was the father of the learned
Nala, and is known as Nandanodaradundubhi of worldwide fame. —
62-63.

He performed advamedha sacrifice with the desire of getting a son.
At the end of AtirAttra ceremony, his son, named Panarrasu, arose in the

OH AFTER XLIV.

119

midst of the assembly from the sacrificial pool. Therefore, be was leaned,
renowned for his love of sacrifices, charities, &c. — 64-65.

Punarvasu begot a twin, named Ahuka and Ahukt. The following
l^lokas are recited about Ahuka. 66.

“He always Tived equipped with an army of armoured chariots,
with banners dying over them. His army consisted of ten thousand
chariots thundering like the clouds. He was never untruthful, never
lustreless, never remained without performing sacrifices and never gave
less than a thousand in charity. He was never impure, never ignorant
of learning. Snch was Ahuka, born in tlie Bhoja family, and after him
Ahuka and other clans came to be known.” — 67-69.

He married his sister, Aliuki, to Avanti, and begot from his queen,
the daughter of Kaifya, the two sons, viz., Devaka and Ugrasena, who
were born like the Devas. Devaka also begot four sons and seven daughters,
viz., Devavit-.a, Hpadeva, Stideva and Devaraksifa. Their seven sisters
were Devakl, Srutadevl, • Mitradevi, Yarfodhara, Sridevl, Satyadevt, and
SutApl, the seventh, who were married to Vasudeva. — 70-73.

Ugrasena was father of nine sons, .\mongst them, Kamea was the
eldest. The others were N 3 'agrudha, Sundmu, Kahka, SaAku, Ajabhfi,
Ra^traplila, Yudhamusti, Sumusti. Their sisters were five, viz., KaipsS,
Kamsavati, Sutautfi, IlastrapAli and KaAka. Ugrasena and his descendants
all belonged to the Kukura clan. — 74-76.”

Bhoja was tlie father of the famous Viduratha, who begot the
valiant RAjSdhideva. — 77.

RftjAdhideva begot two deva-like, virtuous sons, named SopAifva and
Svetav&hana. — 78.

Son&efva had five sons, all heroic and well-versed in war. They
were Samt, VedadarmA, Nikunta, Siikra and Satrujita. — 79.

Sami was the fatlier of Pratiksatrg, who begot Pratiksetra, the father
of Bhoja, who became the father of Hfidika. — 80.

Hfidika had ten valiant sons : — KritavarmA, was the eldest amongst
them. SatadhanvA was the second. The (Uhers were DevArha, NAbba,
Bhlsapa, MahAbala, AjAta, VanajAta, Kaniyaka, and Karambhaka. DevArha
was the father of the learned Kambalavarliisa, who begot AsAmanjA, the
father of Ta-MojA.- 81-83.

AjAta begot the following three illustrious sous, who were known
pqdor the namo of Andhakas : — Sudans^ra, SunAbha, Krifpa.— 84.

120

THE MATBYA PDRAUAM.

* One who daily recites tlie family of the Andhakas obtains a large
family.— 85.

Here ende the forty-fourth chapter describing the Soma dynasty.

CHAPTER XLV.

Suta. — GandhArl and Madri were ilje wives of Vrisni, and Sumitra,
the rejoicer of his frieiu-s, was born from Grindhari. Msidri begot five
sons, named YndliAjita, Dovainidhnsa, Anamitra, Sibi, Kritalak^^ana. — 1-2.

Ananiitra became the father of Nighva. who begot two sons, viz.^ the
most powerful Prasena and J>aklisena, e.lso known as Satrajita . — X

Prasena possessed Syamantaka, which UcMs the best of all gems on
the earth, and was known as the king of all gems. Prasena u*-ed
always to wear his beautiful Svaniantaka jewel on his breast, ami Kri>na
more than once expressed a desire to ha\(‘ it, but was refused by Prasena ;
and even though Kri>na was powerful to take it by fordtf., he did fiot
like to do that. — 4-5.

Once upon a time, Prasena wearing his Syamantaka gem went out
for a hunt, when Itearing the voic(?s of some wild beasts in a cave he entered
it and found a bear inside, and ihej looked at each other. He fonglit
with the anifual, but was killed by the iaitm'. After that, tl.e boar t< ok
the matchless jewel fnjtn the pers'>n of iIh* dead King and retired into tlie
deeper cavities of the cave. In the. mcantiine the iicws of Prasena’s death
became public. — fi-8.

Knowing him to be dead, Sriki'isna was dismayed. Someone gave
currency to the rumour that l^rasena was murdered by K| isna for the sake of
the Syamantaka gem. It was insinuated that Prasena went out wearing
his priceless vSyamantaka gem and was decidedly killed by Kri.sna, who
usurped the jewel from him. Satrajita, the brother of the deceased, also
thought the same.— ‘IMl.

Sometime after Srikrihtia, also went out to hunt in the forest and
approached the very cave of the bear, wlien tbe beast seeing him began to
groan and growl, at which he entered the cave with sword in hand. He
found the bear to be Jambavanta, the King of all bears. He then hastily,
with great valour, made tTambavanfa a captive and then turned his eyes
full of wrath towards him. The King of the bears then pleased JiOrd
Srtkrisvia, the manifestation of Visnu, witli his devotion. — 12-15.

Kri^pa becoming pleased wanted to grant him some boon. Jambav&nta
^aid I wish that 1 may be killed by Thee, 0 Lord, through the striking

dBAPfBB XLV.

121

of Sudartfana Chakra, and this auspicious daughter of mine be accepted
by Thee as Thy wife. This gem which 1 had obtained, 0 Lord, by killing
Prasena, be accepted by Thee. — 16-17.

After that, Kri^^a killed Jsimbavanta by his Sudanjana Chakra and
then returned with the Syamantaka and the daughter of the King of
bears, named JSrabayatl. — 18.

Then Kfisna presented Syamantaka to Satrajita in the assemblage of
the Satvatas, and told them how much aggrieved he was by the false
accusation levelled by them against him. — 19-20.

Then all the Yadavas thus spoke to Vasudeva : — “ Our idea was
that Prasena was killed by Thee.” — 21.

King Kaikayahad ten daughters, who all were married to Satrajita.
The sons born of them were one hundred and one, of worldwide fame and
the eldest of them was Bhahgakrua. Then Bliaftgakara begot from his wife
Vratavati ihAe graceful and lotus-c^red daughters named, Satyabhama
the best amongst women, and Vratini, of strong vows, and Padmavati.
All three of them were the most virtuous of all women. Satrajita, to
please Kri^na, gave them all in marriage to him. — 22-24.

Auamitra, the youngest of the sons of Vrisni, was the father of
Sini, whose son was Satyaka, whose son was Satyaka. Yuyudhana, the
truthful, was the grandson of Sini and was powerful. Asahga was the son
of Yuyudhana and the father of Dyuinna. Yugandhara was the son of
Dyuinna. This is how the family of ^ini has been described. — 25-26.

The family’of Animitra belonging to the Vri§ni clan, has been thus
described : Animitra was the father of Yudh&jita, the brave, whose brothers
were Vfisabha and K^atra, both great heroes. Vri^abha was married to the
daughter of the King of Kadi. His wife, Jayanti, bore him Jayanta who
performed many sacrifices and was renowned for his prowess and hospit-
ality.— 27-29.

Jayanta was the father of Akrdra, who was also famous for the per*
formance of sacrifices and giving of many presents. He was married to
Ratn&, the daughter of Saivya from whom he begot eleven sous, viz . —
Upalambha, SadMambha, Vrikala, Virya, Sini (Savitara), Mahdpak^a,
(Sadapak§a), Satrughna, Vdrimojaya, Dharmabhrit, Dharinavarmd and
Dbristam&na. Those sons of Ratnd were all very pious.— 31-33.

AkrQra was also the father of two sons, named Devavdna and
Upadeva, from his other wife, Ugrasend. Both of them were handsome
like the Devds. — 34.

|82

THE MATSYA PUBAEAE.

Besides them, Akrfira had the following sons from his wife, Adrint
Pfithu, Vipfithu, Aiivathdni^l, SabAhn, Sup&nSva, Gavesana, Vpiitinemi,
Sudharmas, Sarydti, AbhAmi, Vajrabhdmi, Sramistha and Sravapa. --35-36.

Srilirinpa saved Himself from the calumny of stealing the Sysmantaka
jewel, by killing Jarabavana. One who hears or recites to others this piece,
will never be liable to be falsely defamed a thief. — 37.

Here ends the forty-fifth chapter describing the Vri^i
branch of the Lunar dynasty.

CHAPTER XLVI.

Shta said : — -Aiksvaki, the daughter of King Iksvilku bore Sdra, a
heroic son, named and renowned as Adbliutamidhasara, to her lord,
Porusa. Sftra, the son of Puru?a, begot from Bhojii ten sons, named, the
famous and mighty-armed Vasudeva, known also as Anakcidundubhi, Deva-
in&rga, Devairava, AmuHnihti, 6ini, Nanda, Srinjaya, Sy.lma, ^mika,
SamyApa, and tlio following live daughters, cw.— ^rutakirtl, Prithil,
^rutadevi, Srutailrava, Rajudhiilevl. All these five girls were mothers of
heroes. — 1-4.

Krita begot from ^rutadevi hie son, Sugriva ; Kaikaya begot Anu-
vrata from ^rutakirti ; the King Chaidya heoame the father of Snnitha,
from his wife, ^rutaifravA, who was the conqueror of his enemies and the
observer of all religious rites in the year. — 5-0.

After that ^fira, out of friendship, gave ids daughter, Prithfi., for
being adopted by Kuntibhoja, who was very old, and for that reason she
also came to he known as Kunti, the sister of Vasudeva. Vasudeva gave
in marriage his sister, Kunti, to King PApd'i, for whom he bore several
brave sons, through Devas. — 7-8.

Kunti gave birth to Yudhistbira, through Dharma, Bhimasena through
VAyu, Arjuna, as powerful as ^akra, through fndra. Mfidri gave birth to
Nakula and Sabadeva, through the glory of the AiJvini Kumfiras, Both of
the brothers were brave, modest and handsome. — 9-10.

Rohini, of the Puru family, the wife of Vasudeva known as Anaka-
dundubhi, gave birth to the eldest son, BalarAma, and to his brothers,
Sirapa, Durduma, Damana, Subhru, Pipd^lraka, and MahAhanu. She also
gave birth to two beautiful daughters, named ChitrA and Ak§i. — 11-12,

Vasudeva begot from his other wife, Devakl : — Supepa, KlrtimApa,
UdAid, Bhadrasena, Ri^ivasa, and Bhadravideha the sixth, who were all
hilled by the King Kaipsa, as soon as they were born. —13.

obaptm tLn.

Lord was born on the first Am&v&sTa of the year, in the

month of Vaufekha. — 14.

(It is so stated in the Paranas, owing to the difference in Ealpa : other-
wise it is laid down in the Bhi^gavata that Efi^na was born in the month of
Bh&dra, on the 8th of the dark fortnight.) Tlie sweet-speaking SubhadrA,
the beautiful sister of Erisna, was born after him. Both Epi^^a and
SubhadiA were born of DevaU.— 15.

Vasudeva begot from his wife, T&mr4, Safaadeva, after whom Up&-
saligadhara and his sister were bom. She was also killed by Kaipsa.— 16.

Vasudeva begot from Upadevi : — Rochm&na, Vardhamina, Devala,
and from Vrikadevi be begot Mah4tm&, Avag&ha, and Nandaka.—
17-19.

Afterwards, Vasudeva begot .\Iadana, the seventh son of Devakl, and
from ^raddh&devi he begot Qavesana. Formerly, he ha>l begotten Eauijika
from his wife of the Vaidya clan. — 20.

Note.— This is an instance ot an intermarriage between a Kfatriya and a Vaisya.

Pandra and Eapila were born from the wives of Vasndeva, Butanu
and Rathar&jl, respectively.— 21.

Of whom, the first came to be known as a great archer among the
Nisddha clan, known as JorA After him, Saubhadra and Bhava were born
of his wife, of the Vaiiya caste.— 22.

Uddhava was the son of Devamdrga, who is known to be a man of
great learning. — 23.

Anftdhristi became the father of ^atrughna from Iksvdkfi, who also
begot Brftddha. — 24.

Eing Earusa, who had no issue, was given in adoption a powerful
son, named Suchandra, by ^ri Efis^a. — 25.

E^f^ 9 a begot Ch&mdeppa and ^mba from his wife, J&mbavatt.— 26.

Tantipdla and Tantt were the sons of Nandaua. Banilka begot four
powerful sons, named VirAja, Dhanu, l^yamya and lSrinjaya.-^27.

Sy&mya Lad no issue, and i^ratka despising all pleasures went to
the forest, where he attained to RAjar^ihood. — 28.

One who daily bears or recites the birth and family history of Lord
Sr! Eri§ 9 a, will become liberated from all his sins and go to heaven. — 29.

Btre end$ the forty-sixth chapter dealing with the dynasty of the Friftite.

184

THE MATSYA. PURANAM.

CHAPTER XLVII.

Sflta said : — Tiie Lord of all, the Protector of the universe, mani-
fested Himself as iSrlkri^na for the purpose of His pastime. Through the
asceticism of Vasudeva, Srikfi^na was born iti tlie womb of Devaki. His
eyes were like lotus. He had four arms, and His Divine form was of
unsurpassing splendour. When He was born like that in His glory,
wearing the Srivatsa jewel, Vasudeva besought Him with folded hands,
saying “Hide that form. 0 Lord, I make this request to you, on account
of my fear of Kaipsa, who has killed my powerful sons, thy elder
brothers.” — 1-4.

In compliance with those words of Vasudeva, Lord Kfi^na hid His
form of Divine glory and asked Him to send him to t!ie house of Nanda.
Accordingly, Vasudeva took him to the house of Nanda, and requested the
latter to look afler the Divine bahe, like his own child, and added that the
celestial infant would bring prosperity to the Yadavas ; and this child,
born of the womb of Devaki, will kill Karpsa -5-6.

The Sages said Sflta ! Who were Vasudeva and Devaki, to whom
the manifestation of T>ord Visnu was born as a son and called them His
parents; and who were Nanda and YaisodA, who saw the childish freaks
of that Divine babe ?— 7-8.

Sflta said : — Kailaypa became man and had .Aditi for his wife. The
former was born by the glory of the Creator and the latter was created
from a particle of the Earth. — 9.

Note,- It means that Kasyapa was a partial incarnation of the Creator, whilst his
wife, Aditi, was that of the goddess of earth.

Afterwards Devaki. in the form of Aditi, was granted all the fulfil-
ment of her desires by Visnu. —10.

Note.— It means that Aditi was afterwards born as Devaki, through the process of
transmigration of the soul, in which life her desires were fulfllled by the pleasure of Vifpn.

Lord Vi^pu manifested Himself in the human form and deluded the
world by His Yogic powers. Its history is that, when the earth became
deprived of righteousness and the Asuras swelled the worhl, liOi-d Vigpu,
in order to re-establish righteousness, incarnated Himself in the human
form in the Vfigni family.— 11-12.

I^rl Erifpa had sixteen thousand wives, of whom Rukminl, Satya-
bh&m&, Satyfl, Nflgiinjiti, Subhflmfl, 3aivyfl, Gandhflrl, Lak^mapfl,
Mitravindtli, Kflliudl, Jflmba-Vati, Su^ilfl, Mfldrt, Kautfalyfl, Vijayfl were
the principal ones.— 13-14.

OaAPTEB XLVII.

Rukmint gave birth to the following eons, proficient in the art of
war, viz., Ch&rucle^^a, Pradyumna, Suchd^ru, Bhadrachftru, Sude^Qa,
Bliadra, Paraiin, Ciifirugupta, Ch&rubhadra, Sucbfirtika, ChAruh&sa, and
a girl named Chfirumatl. — 15-16.

Sfl Kfisjia, the beautiful-eyed, begot from Satyabhfimfi four eons,
named Rohita, Diptamana, Tilrnra Chakra, and Jalandhama, who had four
younger eiuterH also. — 17-18.

J&mbavati gave birth to Samba, who was an ornament to all assem-
blages. MitravindA, became the mother of MitravAna and Mitravinda.
Sunltha and Mitra BAhu were born from NAgnajiti. — 18-19.

Beginning with these, there were thousands and, according to some,
hundreds of thousands, and according to others eighty thousand sons
born to VAsndeva. While others say that he had a hundred thousand
sons.— 20-21.

UpAsan^ had two sons, named Vajra and Saftksipta, and Bhfirindra-
sena and BhQri were the two sons of G-ave^a^a. — 22.

Pradyumna begot from his wife, the daughter of the King of Vidarbha
(Modern Berar) named, Aniruddha, who was most brave and steady in battle.
That is why he came to be known as Aniruddha. He begot Mfigaketana. —
23.

SAtnba begot five valiant and truthful sons from his wife, KAifyA, the
daughter of King SupArilva.— 24.

The valiant YAdavas multiplied themselves into a race of three
crores, out of whom 60000 powerful ones were born as incarnations of
Devas on this earth. The incarnations of Asuras who were killed in the
war between Devas and Asuras, were born on earth as obstructors of all
human progiess, and in order to destroy whom l^ri Kri^^a was born in the
clan of the YAdavas. — 15-27.

The YAdAvas, among whom Ijord Kfispa was born, had one hundred
different families, all of which wore supported by Vi^pu ; and it was for
that reason that the YAdava clan went on prospering. All the YAdavas
were the companions of Lord Kpsna. — 28-29.

The Risis said— Rflta! How did Vi^rm, the prime cause of the
universe, come to be born on this earth, along with the seven Ri^is,
Kuvera, Yak^a, the sages MAriichars, SAlaki and NArada, Siddha, Dhanvan-
tari ? How many manifestations have there been of Vi^^u, and how many
of them will be in future ? Why does the Lord Viifijn incarnate Himself
exclusively among the tranquil BrAhma^s, and the KjatryAs ? 0 Rfita 1

TBtf MAT8YA PDRANAM.

pray tell us the object of Vi^nu’s incarnating Himself in the family of
Vriftni, Andhaka, Ac., and also the cause of manifesting Himself again and
again in human form.— 30-33.

S&ta said:— At the end of a Yuga, and when morals of the time
becomes lax, owing to the loss of righteousness in the universe, Tjord
Vispu casts oH His Divine form and assumes that of a man ; or, when
the Devas and the Asuras combine to oppress the world, then the Lord
Hari incarnates Himself. Thus he incarnated when, in the days gone by,
the Daitya Hiranya Kasfyapu was ruling the tliree worlds. Similarly,
He incarnated when Bali of yore ruled the three worlds. In the reigns
of these two rulers there was great friendship between the Devas and the
Asuras. — 34-36.

But all the same, the world \vasagitate<l by the presence of the Asuras ;
for it was an age of Asuras, the Devas being in minority. The Devas and
the demons residing under the sway of Ifiranyakarfyapu .'nd Bali were
on equal footing. In other words, the Devas and the Asuras under their
sway enjoyed equal rights and privileges. At the same time, on account
of the curse of Bhfigu, there was a destructive warfare between the Devas
and the Asuras to cause pain to Bali, when Lord Visnu manifested Him-
self in the human form to re-establish righteousness, for the sake of the
Devas and the Asuraa™37-39.

The Risis said;'-Suta! Why did Lord Visnu interest Himself
personally in the affairs of tlie Devas and the Asuras ? How did this con-
flict arise of itself between the Devas and the Asuras. who were living on
friendly terms before ? Pray tell us all tlmt. — 40.

Sflta said : — There were twelve hard fought battles between the
Devas and the Asuras on account of getting their heritage, beginning
from the Varaha (Boar.^ incarnation and ending with ^anda and Marka
times; and there were incarnations on the occasion of each war. The
flrst was that of Man-lion (Nrisitpha), the second that of VAmana, third
that of VarAha, the fourth incarnation was on the occasion of the churn-
ing of the ocean for the nectar, the fiftli took place fit' Tiirakftmaya
W’ar, the sixth was called the Adivaka war, the seventh was the Traipura
war, the eighth was the Andhaka war; the war for the destruc-
tion of VfitrA.sura was the ninth, the DhAtfi war was the tenth, the
H&l&hala war was the eleventh and the twelfth was the terrific war, named
Kol&hala. — 41-45.

Nfisiipha killed the Daitya king, Hiranyakarfyapu, VAmana made the
a captive, by measuring the three regions. VarAha killed

chapter xlvu.

the Daitya Hirapy&k^a with His tusks and divided the ocean into two.—
4647.

At the time of churning the ocean for nectar, Indra conqneipd
FrahUda, and then He killed Virochana, the son of PrahaUda, in the
T4rak&maya war ; for the latter was always' after the life of Indra and
never was friendly to the deeds of the Devas. — 48-49.

At the time of A(Jlvaka war, Jjord ^iva killed the Daitya Tripura,
along with other D4navss, besides those that He killed in the Andhaka
war.— 50.

In the Vritra-n&4aka war, Indra, by the help of Vi§nu, killed Vritr4sura,
who was sided with by men, Pitfis and Devas and then He also killed
most fearful D&navas in the l)hiit|-i and Haluhala wars. He killed the
Daitya Viprachit in the Kolahala war, which was an offshoot of the l^nda
Markawai-s that ensued between the Devas and the Daityas over the
right of Avab'.ptlia bath; wiien Viprachit was hiding himself with the
army of Diinavaa under his banner. -51-53.

Note.— A vabhrlthas Bathing at tho ond of a principal sacrifice, for purification.

In that way, there were a dozen battles between the Devas and the
Asuras in which the military classes of Devas and Asurss were killed ;
but it was good for the general populace.— 54.

Hira^yakii^yapu ruled the land with all the mundane glory at his
command, for a period of one hundred million seventy eight crores and
eighty thousand years, after whom Bali ruled for 20,080,000 years and
PrahlAda also ruled for a similar period with other Asuras. — 55-57.

All three of them were tlie most powerful Daitya Kings, and known
as Indras of Daityas. This world was under the sway of the Daityas
for ton yugas. After which, Indra ruled over the three regions with mar-
vellous tact and statesmanship.- 58-59.

Indra ruled, since the close of the sway of PrahlAda, when the
seer, i^ukra, deserted the Daityas and joned the Devas.— 60.

Once the sage ^ukra happened to go to the sacrifice of the Devae,
when the Daityas called him and asked him how he did that daring their
loss of kingdom. The Daityas said that they could ilo longer stay in that
region and would repair to RasAtala— which grieved the seer, who said thfit
they need not fear, he would sustaiu them by his power, for it was he alone
who had spells, medicines, nectar, and the best of things, in his possession
tp the full. The Devas had only one-fourth of them. He would give every
thing to them, for he had preserved them with hii%|(u: thei; sah.a>~**^65* .

THE MAfSTA PDEAiJAM.

The Devas on seeing the Daityas cinstering aroun<( the sage fulcra
(Kftvya), held a council of their own to devise means to acquire all lliose
boons from the sage. They all discussed among themselves that the
sage was forcibly usurping their dues, and so before he conferred them
on the Daitysis they would all go and manage to let the Daityas go to
Ptitfila by their stubbornness. With that resolution, the Devas went and
caused trouble to the DAnavas. — 67-68.

At that, the Daityas, overpowered witli affliction, went and sought
the succour of Sukra and were rescued by him instantly. Afterwards
they started their operations against the Devas who, defying the support
of iSukra, began to annihilate them. — 69-70.

Then the sage, thinking of the past, addressed the Daityas for
their well-being: — ‘‘Vfnnaiia has deprived 3^11 of all 3 ’onr realm by
measuring it with his three strides, and lias made Bali a captive.
Besides, He has killed Janibhasura and Virocliana In course of the
twelve battles, the Devas have killed most of 3 "our powerful members,
by their various stratagems. Very few of you are left now, therefore
follow niy advice and cease fighting for sometime. I shall teach you
a useful contrivance. I will go to acquire the spell of victory from
Siva, and, after acquiring those powerful cliarnis from him, shall make you
victorious iu your Gglit vvitli tlie Devas.” — 71-75.

Hearing those words of their Preceptor, tlie Asuras spoke to the
Devas, “ 0 Devas! We are without arms, our armours are broken, we
have no chariots ; consequently, we will now go and practise austerities in
the forest after covering ourselves with the bark of trees.” Hearing those
words of the Asuras and believing the utterances of Pralialada to be true,
the Devas cast off their wrath and cdic'erfiilly stopped fighting with the
defenceless Asuras.— 76-78.

Sometime afterwards, the seer f^ukra said to his disciples :—** P’or
the accomplishment of your desires, keep yourselves engaged in your
penances, and, 0 Daityas ! go and reside in my father’s house and await
my return there.” Giving that piece of advice to tlie Danavas, jJukra
went to Mah&deva. — 79-80. ^

^ukra said : — ” 0 , Mahadeva ! I wish to acquire the spells, that are
not possessed by Bfihaspati even, for the defeat of the Devas and the
victory of the Asuras.” — 81.

Mahd.deva said : — **Bhargava! You shall acquire those spells after
practising austerities with your head suspended down and imbibing
the smoke of chaff for a thousand years. If thou succeedest in this, thou

OHAPTEB XLVIt.

Then Sukra, accepting the injunctions of the Lord l^iva, touched His
feet and said, “ Sire ! In obedience to your will, I start to observe the
penances dictated by you.** — 83.

Afterwards, the sage, to acquire the spells for the well-being of the
Asuras, went to practise asceticism by the side of the altar from which
smoke emitted fire. — 84.

The Devas, understanding the treacherous policy of the Asuras, tried
to turn them out of the region where they were residing. — 85.

The Asuras, on seeing the Devas unexpectedly advancing towards
them well-armed, in company of their Preceptor Bfibaspati, became
grieved and said 86-87.

“ We have disarmed ourselves at your request on giving us the
assurance of safety, and our preceptor is engaged in the observance of
his vow. How bnve j-ou come to fight ns after giving us an assurance of
peace. 0 Dev.is, we have not our preceptor by us and are living peacefully
without weapons, and we are dressed in deer skin and tree barks and with-
out any occupation or possessions. 0 Devas ! We are not in a position to
fight with you. We will go and seek shelter from the mother of our
preceptor witliout offering 3’ou any resistance. We will live with her in
peace and safety till the return of the sage, after which we will fight with
you.**— 88-91.

All the terrified Asuras afterwards went and took shelter with the
mother of the sage who gave them assurance of safety. — 92.

She said, Danavas, do not be afraid of anything ; drive away all
your fears from your mind. Nothing will happen to you in course of your
stay with me.** — 93.

Then the Devas, without any regard for their comparative strength,
went for the Asuras, who had placed themselves at the mercy of Sukra’s
mother ; seeing which the mother of their preceptor very angrily said
that she would make them Indraless. —94-95.

After saying that, she, mustering all her will-force, advanced towards
Indra and made him helpless and Rpell-bound by her great power of yoga
and austerities. " The Devas, seeing Indra thus spell-bound and helpless
like a dumb person by the mother of l^ukra, took to flight — 96-97.

After the retreat of the Devas, Lord Visnii said “ Indra ! You
enter yourself within me and I shall carry you away from this place.** — 98.

Hearing those words of Vi^nu, Indra Purandara instantly entered
himself within Him, when the mother of the sage seeing him thus protected
by Vi9pu said in anger : — 99.

THE MAT8YA PVBANAM.

180

“ Indra ! 1 have such powers of asceticism that 1 shall reduce you
to ashes along with Vi§pu, in presence of all creatures.** — 100.

At that, both Indra and Vi>nii were overcome with fear and began
to contrive some means of escape. Vi>nu said to Indra: — “How shall we
escape from her ? *’ Indra replied : - “ Ijord ! kill lier before she consumes
me. I am solely protected by you, destroy her soon without delay.*’
Vippu thought over the great sin of killing a woman, but, in spite of that,
he took up his Sudarrfana Chakra to free Himself from that impending
calamity.— lOl-J 03.

Trembling with fear, on thinking over the consequences of her anger
and being afraid of the consequences of His own wrath. He severed her
head with His Ci^akra.— 104.

The sage Bhrigu then cursed Visnu for killing his wife. — 105.

He said : — “ Visnu ! You will be born seven ti?nesi among men for
the sin of killing a woman, knowing that a woman under leXeircuinstances
is to be killed.” — 10(5.

Since then, owing to rliat curse of tlie sage, Visnu manifests Himself
among men for the good of mankind, whenever there is a decay in
righteousness. — 107.

Afterwards, the seer Bhrigu at once picked np the severed head of
his wife and joined it to tlie trunk, saying Devi ! Yon have been
killed by Lord Vissim, and now 1 recall you to life again.” Saying that, he
joined tlie head and the Irimk togeilier. ami said “Abhijiva;** (“Be
revived”) ; if 1 have fulfilled ail the rules of law and acted righteously, and
if I have alwaj-s spoken the tnUh, then tlinuigh that truth you come back
to life. I say so triitlifnlly. — lOS-llO.

After that, he sprinkled cold water and again pronounced the
spell, “ Abhijiva,” and tliC lady at once came back to life. — 111.

On seeing her thnsctiming to life, as if rising from her slumber,
everyone present tliere lopeatodly expiessed Ins delight by saying, “ Well
done,” “Well done.” -112

Thus that lady was revived by Blifigu, in the presence of the asto-
nished Devatas, and the whole tiling was considered a miracle — 113.

Indra seeing the sage Bhrigu quietly bringing back his wife to life,
became terribly afraid and liad no peace He said to Ins daughter, Jayanti :
— “ Daughter ! This seer Sukra is practising rigid and devout asceticism
lor the sake of my foes, which is causing me deep pain ; so should go
to him and please him by your service and conduct. Do just what

aHAPTBR XLVIL

ISl

wishes, and serve him with all diligence. Do exactly what would please
him. Qo, I have dedicated you to him. Worsiiip him and try all tliat
lies in you to serve my end.*’ — 114-117.

Hearing those words of her father, Jayanti went to the spot where
the sage was engaged in his rigid austerities. — U8.

There she saw the sage suspended with his head downwards and
imbibing the smoke of the chaff; while a Yaksa had just thrown him
down the side of tltc Kunda. She found him all absorbed in his
austerities, looking very lean and having all his body covered with ashes.
Seeing the sage like tliat, ><lie set herself to serve him according to the
injunctions of her father. In other words, she began to serve the sage
by shampooing his legs and winning his pleasure by her sweet and flatter-
ing speech ; and, adapting herself t> stiit his pleasure, she practised peri-
ances along with him for many a year. On the lapse of a thfmsand 3 'ear 8 of
practising thiy. vow of smoke, the God Siva, becoming satisfied, appeared to
grant boons to f^iikra, and said “ ^ukra ! You alone have undergone
this penance, none other has done so, consequently, j^ou alone will have
the glory of conquering all the Devas by your asceticism, intellect, know-
ledge of the i^asiras, splendour, and power ; and 0, Bhrigunandana !
in addition to all these, you will achieve all the rest of your desires. Do
not say so before any one, but you alone will accomplish everything.”—
Ill).12i5.

The Ijord Siva, after granting all those boons to ^ukra, also made
him master of mankind and riches as well as invulnerable. — 126.

On getting all those boons, SJukra (Kuvya) had such an unbounded
pleasure that all the hair of his btxly were thriilecl with joy. After that,
the sage pleased the Lord by standing curved and singing the hymn of
praises to the God of blue red color. — 127.

^ukra said : — I salute Thee, 0 f^iva ! designated as 6\ti Kanfha
(blue-necked), Kani$(ba (short-statured), Suvarchas (full of splendour),
Lelilid,na (eats much), Kavya (omniscient), Vatsara and lord of Andhaaa,
Kapard in (whose hair is matted), Kanila (whose form is formidable), Har-
yak^a, Varada fwho is propitious), Saipstuta (well praised;, Sutirtha (most
sacred), the Tjord of all the Deities, Ramas (full of impetus), whose eyes are
threatening, who wears a crown on His head, whose face is handsome, who
is the Creator, whose forms are infinite, who is the seed of the universe,
fountain-head of asceticism, whose size is short, hair is unkempt, is the
leader of forces, whose eyes are adorable, who is full of velocity, is
worthy of being worshipped, whose complexion is red, whoes body is like

132

TEE MATSYA POBANAM,

a sai)dal woorl tree for tlie enjoyment of serpents, who has a ihonsand
heads and eyes, is bountiful, beautiful, ever omnipresent, white, the soul of
the universe, reposes on moiintains, is worshipful, whose body is cover-
ed with wrinkles, the Supreme God, capable of being pleased easily, well-
dressed, armed with bow, who is known under the epithet filulrgava, wearer
of a quiver, full of radiance, known as svaksa and ksapaua, a typical
ascetic, copper-complexioncd, fearful, of iniglity form, of peaceful disposi-
tion (^iva), the gieatest of the Gods (MahAdeva), the annihilator of the
universe (l^arva), the soul of tlie universe, the great benefactor, known also
as Iliranya, (Hiianya literally, means gold), the pre-eminent, the highest, the
central, Vilstospati, armed with a bow, the exelusive giver of the final
emancipation, the punisher of the wicked, the dexterous, the steady (Sthilnu),
the cause of speech, many-eyed, tlie foremost, the three-eyed, the master of
all (Itfvara), the carrier of the goblet of human skull (KapiUin , the brave,
the destructor, the three-eyed vTryambaka), having eapaciohv.body, of tawny
colour, red colour, armed with bow and arrow, of wonderful form, also
known under the name of Dundublii ta kettle-drnin), the only footpath
of a man leading to the gates of heaven, existing from all eternity, the
giver of intellect, the deweller in the forest, householder, the controller
of passions, the celibate iBnilimachari), the great iliscriminator 'Siifikbya),
the giver of absolution to the soul by uniting it to the supreme self (Yoga),
omnipresent, the great Initiate, Ineffable, the groat destructor, the lord of
the universe, the great restrainer, tlie high bank of final beatitude, one
who is known under tlie opiiliet of Cliekilana, tlie pious, the greatest of the
seers, the revealer of tiie Vedas, the pure, tlic protector of all, the expedi-
tious in movements, having a tuft of hair on tlie head, mighty, having
large teeth, the creator of the universe, the resplendent, the well-known,
tbe illustrious, the sharp-witted, the terrible in form, the grim, the giver
of prosperity to all, the simple, the cliief, the righteous, the propitious,
the invulnerable, the imperishable, the everlasting, the perpetual, the busy,
the most eminent, the supporter, the »Siipreme Being, the forgiver, the
forbearer, the truth, the imperishable, the Common Cause, the bearer of
the battle-axe, the wielder of the trident, having the Divine Vision, the
quaffer of the Soma, the inhaler of tlie smoke, the sacred, the great director
of the universe, the prompt in making appearance whenever needed, the
annihilator, the master of flesh-eaters, the giver of rain in the form of
clouds, the lightning, the albpeneterating, the all-superior, the great
nourisber and the supporter of all, the destructor of the demon Tripura,
the aacred, having the curly hair and sharp-pointed weapons, the great
aogree of communicatioi], the giver of supernatural powere with the

CHAPTER XL7II.

138

one known under the epithet of Pulasti, the shining, the impetuous, the
giver of prosperity, the rider of the bull, the nil and ever^abiding, the
uniter of the soul with the Supreme Spirit, the holy, the observer of
celibacy, the anniliilator of demons, the conqueror of self and of death,
the worthy of being offered sacrifice, blazing like fire and known unBer
the epithet of Prachetas, the pure, the destructor of the evil spirits and
beasts, free from all impediments, the very soul, tlie intoxicated owing to
the quaffing of the poison, the anniliilator of all, the most unfathomable,
whose neck is dark blue, owing to the drinking of the poison, (cf. tpi

is known under the epithet of Jayanta, the Ixird of
all the realms, the independent, the Creator, the regulator of equality,
whose hands are as white as silver, all-pervading, the omnipresent, the
holy, the forcible, the sovereign Ixird, the far-seeing, the possessor of high
class arrows and horses, the benefactor, the giver of emancipation, whose
complexion is r'.xidish (Kapila), the Lord of Deities, the most learned and
intellectual, of the mighty form, the illustrious, known under the epithet
of Rodana, the patron of all, the renowned archer, the wearer of the
armour, the great charioteer (Rathin), the guardian of all, the Lord of
Bhpgu, the radiant, the dweller in the cavity of the heart, the creator,
the unfailing, the serene, the wise, the best, the glorious, the soul of the
universe, the wearer of the deer-skin, the Lord of animals and ghosts,
the Sacred Symbol (g^), the soul of the Rik, Yajus and S&ma (Vedas\
as well as of the oblations made to the Gods and the Manes of ancestors,
and the Deities, the creative power, the chief agent, the great ocular
evidence, the. Vedic knowledge, the Master of the past and the future of
the nniverse, the soul of actions, who manifests Himself as Vasu, S&dbya,
Rudra, Aditya, Sura, Visa, Mdruta, Dev&tma, the knower of the ceremony
of bringing out Agni and Soma, the supreme soul, the sacred text, the
Lord of medicaments, who calls Himself into beinc at His will (Swayam-
bhu), who is not bom (in the ordinary coui-se), the magnificent, the
Prime, the father of creation, the sou] of BrahmA, the Master of soul, the
Master of all, the infinite, the omnipresent among all the purified souls,
devoid of the pyoperties belonging to all created things, the roost excellent,
the manifest, the immortal, the great nameless, the universal friend, the
deliverer of the soul from the fetters of the phenomenal creation by
conveying a correct knowledge of the other tattvas, the life of the seven
worlds, viz., the earth, the astral plane, the heaven-world, the space, the
aky, and of the regions Mahii, Jana, Taps and Satya, the unroanifest
(Prakriti^ the Mahattatva, the elements, the senses, the Atman, the subtle
element called Videfia, salutation to Thee, 0 Soul of alh Thou art the

TBB MATSYA PORANAM.

eternal, tlie subtle, the ^;ross, tlie onli.!ijhtenef], the supreme, the giver of
final bliss, tho omnipresent in the three regions anil existing beyonil'theb‘o
three, the pervader in the four liiglier realms, viz : — Maha, eTana, Taps and
Satya.- 128 1137.

0 Lord Siva ! if in course of this hymn of devotion, I have failed to
describe Theo adequately, forgive me in consideration of my being
your staunch adherent, for 'fhou art alwavs a friend to a Bnlh mans. *—168.

SOta said ; — The sage, after tlius saluting Mahadeva, stood quietly,
with folded hau ls, before Him. Tlien the l.i>rd became still more pleased
with Sukra ; and, after placing His Divine hand on the seer, vanished
instantly. After that, the sage addressed dayauti, who was standing close
by him. He s:iivl, “ Who art Thou, and why art thou sorrowing for me,
on account of my penances? Why art thou serving me with so much
devotion and austerity ? O I’leautiful i>nc ! lam very niucb pleased with
thy devotion and atTeeiion. Wnat »lo-<t tlc.ni wisli? Tell thalVo me. I shall
certainly doanything for thy sake, howsoever ditlicult it maybe. — 1611-174.

Hearing those words of the sage, dayanii said : BrA liman !

Ascertain my ilcsires through the powers of your asc<'ticisin.” — 175.

At that expression of .layauti, the sagv realized everything through
his Divine sight, and sail to lier:—‘*t) Eiiehautiug one ! Tlmii hast
thought of living with me for ten years, riiis is your desire, which will be
fulfilled ; follow me to iny abode. ’* .\ftei ward«^, Sukra took her home and
married lier there, — 17d-l7S.

Then the sage Bhargava, to enjoy hiin.self in her eonipany undis-
turbed, made hiins{.*lf invisible* by meau.s of Ids m.’gical power -179.

The Dailyas, getting new-, of ihe renirn of iheir preceptor crowned
with success, went exliilaraled to f^ay their homage to him ; but not being
able to see him owing to liis being enveloped in illusion, they returned
as they Inid gone, — 18f)-lSl

Unfortunately for the Daityas, Brihaspati came to know of the doing
ofSukra. He knew for certain that the. preceptor of tlie Daityas would
not break his shell of magic for ten years, ns he was ciyoying himself
with Jayanti ; the Devas, f)n theothm’ hand, also i anie to know of the weak
point of the Daityas, that the latter were ignorant of the distinctive
features of their precept(»r. 'riiey consequently entreated Brihaspati to
do something fortlicrn. Brihaspati thus incited by his disciples, i)erso-
nating as fcJukra, went and rallied the Daityas round him.— 182-183.

He, in the form of Ji^ukra, then addressed the Daityas that had flocked
10 him. He said : — “ < 3 , my disciples ! You are welcome. I have al^o

CHAPtBB XLVIL

135

come here to do you good. I ehall teach you the knowledge that I have
acquired from iSivii. ” Tlie Daityaa were carried away by joy, and began
to takeleeaoiis from liiin.— 181.

After the lapse oF ten years, the sage t^iikra was also free from his
enjoyments with Jayaiiti, and it is heard that Devayani was born of her.
Then the Sage fcJukra made up his mind to see his disciples—the Daityas —
and said to Jayanti, “ Lad}', I am going out to see my disciples. -'185-187.

Jayanti said ; — “ Lord ! go and look after your devotees. This is
the duty of high-minded folks and I will not keep you away from it.” —
188.

^ukra, on finding the x\snras deceived by Brihagpati, said ‘to
them ” Asuras ! I am Sukra, who has pleased Lord Siva. All of you
Iiave been ileceived by Bfiliaspati, wlio was personating me.” — 189-190.

Tlie lWnavn.s were bewildered to licar those words of tlie sage, and
began to look amazingly at both of them silting there. At that time,
tlie bewildered Danavas couhl not say any tiling, mn- could they distin-
guish their preceptor, at which the sage bVikni said : — ” Asuras ! I am
your preceptor Sukra ; this is Bjihaspati, the preceptor of the Devas. Leave
him and follow mo.” — 191-193.

Then the Asuras again looke<l at both of them, but did not perceive
any difference between »^ukra aiul Bi;lha.spali. — 191.

At that time, the sage Bjihaspati instantly addressed tlie Asuras: —
” Asuras ! 1 am your preceptor, i^ukra. This is Bj-ihaspati, wlio has come

here after assuming my form. Asuras! B|ihaspati is trying to deceive
you by assuming my form.” After that, all tlie Asuras held a council and
discussed among themselves that, that preceptor (Bjihaspati) had been
giving them lessons since ten years who, according to their judgment, was
their real preceptor — 195-197.

After that, all the D.mavas paid obeisance to the sage Bphaspati, in
tlie guise of iJukra, and accepted what he said to them ; for they were
deluded by him during his stay with tliem for ten years. — 198.

Then all the Asuras, with their eyes burning witli rage, most angrily
said to ^ukra ; — “ He.. Bi ihaspati, is our well-wisher and preceptor ; depart
thou (l^ukra), for the thou art not our guru. He might be l^ukra or
Bfihaspati, but he is our guru. We remain under his instruction.”
-:199-2()0.

Saying 80 , the Asuras acknowledged Bphaspati under tlie garb
of ^ukra, as their preceptor. At that, the sage l^ukra, in a fit of
ap^, prpQounieed the following curse upon the D&navas : — ” Ddnavas,

136

THE MATSYA PtJRAHAM.

in spite of my advice, you have refused to acknowledge me as your ghiii,
in consequence of which you will lose j'our intellect and will be j^ooted
by the Devas.” Afterwards, he departed from there. — 201-203,

Bfihaspati became immensely pleased to find his object gained
when the Daityas were cursed by ^ukra. Then he assumed his own form,
and instantly disappeared, after which the D&navas were confused when
they saw him thus vanishing. — 205. -

They then said among themselves : “ Oh, we have been grot^ly
deluded on all sides by Bfihaspati and got cui-sed by the sage ^ukra.”
—206.

They gof very vexed ; and all the Asuras, under the leadership of
Prahhtda, immediately went to their preceptor ; and with their heads
cast down in shame, they stood before him in i-cpentence. The sage,
finding his disciples come back, a<ldro88ed them thus : — “^hough I tried
my best to enlighten you all as to the true slate of affairs, y6u did not pay
heed to my warning. On account of this disregard of my advice, you
will surely be defeated in future.” — 207-201).

Hearing those words of l^ukra, Prahlada, with his eyes full of tears,
falteringly said to the preceptor : — “ 0 Bhargava do not abandon us,
we all are your devotees and look to you for protection ; shield us.
0 perceptor of the Divine Vision ! You are capable of knowing, that not
having the good luck of seeing you, we were deluded by Bfihaspati, the
preceptor of the Devas. And, O Bhfigunaudana! if you will not show
kindness to us, then all of us, discarded by you, shall go to Rasfitala.”
- 210 - 212 .

The sage ^ukra, on hearing these words, curbed his anger and,
moved by pity and compassion, said : “ You need not entertain any fear, nor
need you go to the Rasatala. Certainly, you will obtain prosperity in future,
so long as I am away, but your destiny tpnst be fulfilled. I cannot
make it otherwise, for fate is stronger. You must lose your intelligence
from to-day, though you will regain it hereafter. You will conquer the
Devas only once, and after that you had better go to Patiiltv Now the ten
ages of your prosperity have come to an end ; for that was the period
predicted by BrahmS in which you had world-dominion. You will again
regain your kingdom in the Sfivar^ika Manvantara, after which, 0 Prahl&da,
your grandson, King Bali, will reign with all glory, in different realms ;
for, even, Lord Vi^u will promise this secretly to your grandson, when
He will deprive him of his kingdom in His Dwarf incarnation. Because
you were devoted to Vi9pa and your mind was regulated according

CHAPfEU XLVil.

137

to His will ; therefore BralimA, being pleased with you, gave you this
wotrld-sovereignty. iSiva, the most supreme Lord of the entire universe,
has spoken to me, as a secret, that Bali will be the future king of
the Devns; and therefore He, invisibile to all, is awaiting that tjme.

0 Prahl&da! Brahma, on being pleased with you, has granted another
bpon to you which 1 am not in a position to reveal to you, because Brahma,
thp knpwer of the future, has not authorised me to do so. He has also
said that both these my disciples (^anda and Marka) are equal in wisdom
tQ Bfihaspati. These two will protect you against all the machinations of
the Devas in my absence.” — 213-224.

On hearing tliese words of l^ukra, the rigid follower of ritualistic
rites, all the Asiiras retired pleased, along with tlie high-souled Prahlada,
and being assured by their preceptor, l^ukra, that they would gain at least
one victory over the Devas, the Asuras, acting on these words, put on ,
their armours .jid challenged the Devas to fight tliern. The Devas, seeing
the Asuras standing in the battle-field well-equipped to fight, came out to
give battle.— 225-227.

The great war between the Asuras and tlic Devas lasted for a century
in which the Devas were repulsed and the Aburas were victorious. The
Devas held a conference and decided to invite i>anda and Alarka (as guests
of the Devas), on the occasion of their sacrifice, after which they would get
victory in the next war. After coining to that conclusion, the Devas invited
both of them to their sacrifice, and said : — “ 0, twice-born ones ! You
forsake these Asuras, we will be yours always, after conquering them
through your support.” — 228-230.

The Devas, thus made friends with l^anda and Marka, and then
fought with the Daiiavas, when they were victorious. As the Danavas
became powerless by being disserted by Sanda and Alurka, so they were
defeated easily, and thus the curse of^ukra took effect. — 231-232.

The Asuras, thus cursed by their preceptor, and without any spiritual
support from any side, and repulsed, by the Devas, found themselves in a
most helpless condition and eventually entered Rasatala uiifernal regions).
The DAnavas, being thus dispirited by the victory of the Devas and through
the inatrumeiitarity of Bhi’igu, went to Patula. — 233-234.

Again, whenever there is decay in righteousness, Vi^nu takes birth,
ill order to establish righteousness by destroying the Asuras.— 235.

Brahm& had also ordained this, that those Asuras who go against
the righteous injunctions of Prahlada would also be killed by men.- 236.

In accordance with that ordinance of Brahm4, there was a partial

1 $

THE MAT8YA WBAiirAii.

incarnation of Ndrayana as Dharma, at the end of the Cliaksusa Mauvantfira,
when the Devas perfonnecl a sacriOco at the beginning of the Vaivasvata
Manvaiitara. At this incarnation, fh*ahm/i was the officiating priest. Tfiis
was the first incarnation. There was another incarnation of the Supreme
Soul. When the Dovas were in distress, then, on the fourth day of the
Moon, which was tlie anniversary of the beginning of a Yiiga, Lord Visgu
manifested Iliiuself on the sea-coast. He incarnated Himself as Nfisiriiha
for the destruction of Hiranyakusipu. Rudra oQiciatcd as the sacrificial
priest. This was His second incarnation.— 237-239.

In the seventh Treta Yaga, when King Rail was in power, Dliarma
was the sacrificial priest at the time of the Lord manifesting Himself as
Vfimana!* — 240. *

0 Sages! these three are the celesiial incarnations of Visnu ; and
there are seven more hiuuaii hieurnatlons wliicli the f4onl underwent
owing to the curse of liliiigu. -241.

[n the first. Trela Viiga, when ilio fourth part of righteousness was

lost, the Lord iucariiatod Daft iireva, and the sage .Markandeva was
% • ‘ -
the officiating priest. Thi^ wa< His fotirth in<‘arnaiioii --212.

The lifth iiiearnatiou was that of the worM-Einperor, Maudhitri,
which took place in the iifteoiilb rreta, when IJttanga was the officiating
priest. —243.

In the 19th Tret i, there was the slxtli inearnari.)n, as Para^urama,
r4o root out the Ksairiyas, wiion Vi^vamiir.i oHiciated as tlio sacrificial
priest. — 244.

In the 24tli Trot i Yuga, t/ie manifostation was that of i5ri

Ramchandra, as the son of Dasaratlia, ami with X’asistlia as tlie priest, to
kill Havana. —240.

In the 2cStli Dvhpara, incarnated Himself as Vedavyasa, the son

of Paraiara, when Jat.ukainya sage was the olficiating priest. This was the
eighth incarnation of Vdsnu. — 21(>.

For the esiablishment of righteousness and tlie destruction of
Asuras, througli a.«*ceticism, there was the 9th incarnation, in the form of
Buddha of Divine splendour, with His Lyes as beautiful* as lotus, and
with the sage Dvaipayana Vyusa as the nfliciatiiig i.u'iest, — 247.

At the close of Kaliynga Uhe present iron age), there will be the
Kalki mainfestatioii, in tlie house of Visnuyasa, and tlie sage, PftrAsarya
Vy&sa will be the officiating priest. This will be the tenth iucarnation,

, and YAjnyavalkya will make liis appearance before this coming raainfesta-
tipn.— 248.

CHAPTEn XLVn.

This incarnation will destroy all the wicked ones and the hypocrites ;
and, with a large army of the Brilunanas, He will kill i^udra Kings and
drive away all hypocrisy. After killing the enemies of Bralimanas and
other enemies, fie will marcli on with flis army in the of the Kaliyiiga,
and thou, after purifying the jJudras, will cross the ocean, where He will
destroy the sinful mixed castes and, thus fulfilling His mission, He will
educate his peoples.— 249-253.

Afterwards, the people, by becoming enraged and deluded with each
other, will kill each other to fulfil the future destiny. — 254.

When, in ])rocess of time, the incarnation of Kalki will vanish, then
the future kings will be destroyed, through rlie rebellion of their
subjects. — 255.

The people, not finding anyone as their protector, will fight amongst
themselves, aij;:/’ will tlien land themselves in great troubles after killing
one another. — 256.

All cities and villages will be devastated, and the duties of castes
and the stagps of life will disappear. — 257.

At that juucture— the end of the Iron Age— men will open markets
to sell boile<l rice, the Brlhmanas will sell the Vedas and the women will
earn their living by selling their hair.— 258.

People will be very short of stature, and they will be short-lived.
They will make forest, as tlieir place of dwelling, or they will reside by
rivers and hills, subsisting on roots, fruits and leaves. — 259.

They will clothe themsevles with tattered clothes, the deer-skin, <tc.
All the castes will mingle into one mass, and the people will be reduced
to penury and will find themselves in great distress and subjected to
many troubles.— 260.

Being thus tormented with myriads of troubles and difficulties, all
the population will become annihilated along with the end of the Kali-
yuga.— 281.

Satyayuga (the Age of Truth) will follow on the heels of the dis-
appearing Kajiyuga. “ This is the narration of the doing of the Devas
and the Asuras that I have related at some length to you, 0 sages ; now
hear an account of YaduvaipsSa, Tiirvasu, Puru, Druhya, A^u, along with
the glory of Vignii.” — 262-263.

Here ends the Forty-seoenth chapter dealing with the curse
of ^ukra on Asuras and the ten Incarnations.

Note.'^A Bummary of thU chapter is given by Dr. John Muir, in Volume IV of his

Samkrit Texi$, pp. I61-ia6,

140

TEB MAT8YA PURAEAM.

CHAPTER XLVIII.

Suta said ; — Turvasu was the father of Garbha, who begot Gobhftnu,
the father of the heroic Tris'lri. Tristlri was the father of Karandhaoia,
and Bliarata was his son. This Bharata shunld not be confounded with
Bharata, the sou of Dnsyaiita. Dusyanta the fatlier of Bharata, who was
sinless belonged to the family of Puni. — 1-2.

Because Turvasu did not exhangc his youth with the infirmity of
Yayati, through the curse of the latter, therefore, the family of Turvasu
dill not become prominent, but it lapsed into the house of Puru. — 3.

Dusyanta was the father of Varulha, who begot Andira, who was the
father of Sand!u\na. He also begot IVnidya, Kerala, Chola, Karna, and
their respective couutrie.s were nauied after them.— 4 o.

Druhya was the father of two heroic sons, named Setn and Ketu.
Setu begot Saradvana, the faiher of Gainlhara. after whok name the vast
GAndhira country is known. He had choice horses of the Arratta coun-
try.*-6-7.

Gdndhara was the father of Dharma, who begot Dlifita, the father »
of Vidufa, whose son was Piaehcta. IVacdieiii was the father of a hundred
sons, all of whom luleil as sivereign- in the llli'chha country lying in the
north. — 8-9.

Ann was the lather of the tnllnwing three pious sons, viz., Sabhnnara,
Chaksu^a, Paramesu — IC,

Sabhanara was tiie father of the icanied Kolahala who became a
king. Kolahalu became the father of the holy Safijaya, of worldwide
reputation. — 11.

Saiijaya was the father of Purafijaya, w'ho begot Janamejaya, the
father of MaliAtjala. .MaliAs'da wa.s the faiher of the renowned and pious
king MahAmana, who w'as the lord of seven continents and a universal
monarch. He was the fatlici of two famous sotis, called Usinara and
Titiksu.— 12-15.

Usfiiiara l ad BhritfA, Kri4A, NavA. Daria and DrWadvati as his five
queens, till danghter.s of a Rujarsi. IG.

The old king Usimira, through his piety and rigliteouMiess, begot
from his queens, tlio following pious and worthy sons, viz., Nfigu from
Bhpifa, Nava from NavA, Krisla from Kfiii, Suvrata from DurifA, l3ibi
Auifinara from Dritfadvatl. — 17-18.

* Kame of the Pefioha*nada or PaojAb (MahAbhArata),

CHAPTER XLVIIL

141

^ibi begot four famouR sons, viz., Prithndarbha, Sutisa, Kekaya, and
Bbadraka ; and their countries Avere named after them, viz., Kekaya,
Bha^rakii, Sanviril, and Paur&, and tlie country of king Nfign was also
known as KekayS. — 19.

Amba^tha was the name of the capital town of Suvrata’s country,
and Vrisald. Avas the capital of Kfiila, and Navarastra was the capital of
Nava. Now listen to the family of Titiksu. — 20-21.

Titiksu became a renoAvned king and ruled in the East. He was
the father of Vri^adratha, Avho begot Sena. — 22.

Sena begot Sut&p&, Avhose son Avas Bali. Bali, the Daitya King, was
Avithout an issue ; for he Avas bound by the .Mahatiml [in bonds of
captivity.] But, as he was a great Yogi, he took birth in human body as
Bali, tlie son of Sutapa, and procured five Ksetraja sons for himself. These
Avere Aftga, Vafir;a, Suhma, Puijdraand Kali/iga, and their country is called
B4leya. The B^leyas and tlie Bralimanas^ Avere the sons of that lord
Bali.’’-23-25.

Lord Brahmii, satisfied Avith Bali, gave him a boon, namely, that Bali
would boa great Yogi, Avould live for a Kalpa, Avould be invincible in war,
superior in Avisdoin, and his mind Avould ahvays be inclined towards
religion. He would be endoAved Avith knoAvledgo of the past, present and
future, the chief in his community, victorious in Avars, a philosopher, and
the establisher of the prescribed orders.

It was through the glory of Braliral that Bali Avas favoured with
children (even though made a captive by Visiju). — 26-28.

The family of Ahga will now be described. — 29.

The sages said “ Sdta ! Hoav was Bali blessed with five children ?
What was the name of the mother of those children? Which Ri§i begot
them ? How did he do so ? Be good enough to relate to us all this, and
also explain to us the glory of that sage (who begot those children for
Bali).— 30-31.

Sfita said : — In the days gone by, there Avas a great sage, named
U4ija, and Mamatd was his Avife. Bfiliaspati, the younger brother of Udija,
entertained a desiie to enjoy in the company of the latter’s wife. Mamatfi,
understanding the intentions of Brihaspati, told him not to think of
anything of the kind, os she was bearing a child to his brother; and
added : “ 0 ! Brihaspati, the child in ray womb Avill get angry, for being

* Brabnu^as here does not refer evidently to the Brhhma^a caste, bnt to those
desoendents of Bali from whom the modern Burma (fot ifai name.

142

THE MATBYA VUUAVIAM.

of the seed of Uelija, tliy brother, he knows ali the Vedas [and will not
allow tliy seed to fecinulate in my womb]. Thou, () Hrihaspati, art also
one, whose seed nercr gv»es in vain. So do not aijproacli mo now.
After I am delivered of this seed of ITflija, ilo as thou thinkest proper, 0
Lord.”— 32-30.

In spite of her remonstrance, Bfihaspati, even though ho was such
a mighty sage, coiiM not cheek his passion, and forcibly carried out his
intention. Wlien he was about to emit his seed, tlie child in the womb
cried out 37-3S.

“ Sire ! There is no roi>m for two souls in the embryo ; and I have
come liere before ’ — 30.

Hearing lli(\se words, Brilia^pali l)ecame enraged, and thus enrsed
his brotliers sou in the womb: — “ Von, who are prtM'iit in tlie embrvo and
are putting an obstruction in my way of onjoymoni, will siiiTer from
blindness.” — 10- Jl. ' v

Afterwards, cm aciajiint of lla' »‘nrsf‘ nf l>pha.sf»ati, tin* child was born
blind and named I^irghatam «larknessl. IbMvas illu.strions and

persevering like Bfiliaspati. -12.

Dirgliatam i settled himself in tiie lionseof his hiolher. leading a life
of total celibacy. Whilst .so dwelling, he learnt From a bull, tlie diharma of
the cattle, that of promiscuoii.« inteiei inve withoui reganl to rolatitinsliip.
He was supported hy Ids hroihej- and i;noh‘ S»jnie(inie after, an ox
happened to go there n\' li:> ••vm aer a* i, and begin to liim-cif on the
Kuia grass, planted lliere h.a* ^aoritieial pur|HHe-, when I )irgliataina
caught him l)y tlie liorns. - l.3-Jd.

The ox, thus taken hold of by him, could not extricate himself from
his grip, and, finding in a lieljdes.s condition said : — ‘*0, bravest

of the brave ! Lot me go. f have never come aero.H.s a valiant man like
you, nor was there any fuie as powerful as iny>eir. Now leave me. f am
pleased with you, and you i-aii ask for any boon from me. — 10-47.

DirghatainA replied : — AVliero will you go, so long as I am alive ?
I shall not let you— the enen/acher on (»ther’s rights— go.” y-48.

The ox said: — ‘'Sire! 1 have commitUMl neither any sin nor theft.
There is no hanl and fast rule laid down to dictate to us, aidmals, what
to eat and wliat not to oat, what to drink and what not to drink. Many
of thege dutie.s arc imposed on bipeds, and not on ns, the quadrupeds.
We are not guided by any sucli restrictions as to what should be done
and what should not be done ; and wliom we should approach for sexual
inforoourse and whom not.”— 4y-50,

GUAPTER XLVlll.

143

Sflta said : -Hearing from the ox the natural laws of cattle, he releas-
ed him from his grasp. Afterwards, he fed him with corn, etc.— 51.

On tlic ox going away satisfied with the repast, Dirgliatama began
to nieditate on the natural laws of cattle, and being convinced of jts
being the true law, ho became a devoted follower of it.— 52.

On one occasion he met the wife of liis j^ounger brothers son,
Gautama, and, in spite of her being with cliild, he taking the laws
relating to cattle to be of superior importance, did jiot desist from her,
and caught liold of her with a violent jerk and enjoyed himself in her
company, though she was like his daughter-in-law in relation. Knowing
about futurity, he began to dilate upon tlie cattle law, when that lady
said : — “You going against nature arc beljaving like an ox, and without
having regard for the rules of prohibited relationships iu sexual intercourse ;
hut following the natural law of the beast, you have committed an incest
on your dauglitci . Conseftueiitly, I forsake you base and mean, and now
go away ou jiceiiiint of your doings.’ — oS-tld.

With those words, she paeke<l him in a wooden case and threw him
into the (langOH, saying, “ J abandon you «aiid do not kill you, pityingt
your blindness and old age."'— 57.

'riiat case, after a long run, was drifted asliore and w^as taken posses-
sion of by Bali, the son of Virocliana. Bali made over the contents of
the case to his queen, where he was taken out of the case and nourished
with various kinds of dainties. .Vfter that, he told Bali that he would
grant him any boon he would ask for. — 58-o‘.h

Bali, the king of the Uaiiavas, besought liiin to beget progeny from
his wife. — *50.

In reply to the request of the king, that sage said, “ This will be so ;
hearing which, Bali sent his queen, Sudesna, to him ; hut she, thinking him
to be old and blind, did not approach him. She, however, sent the daughter
of her nurse who, through her coiUact^vitli that sage, gave birth to Kak§i-
vana and otliers. — 61-1)2.

King Bali, feeing the J^utlra sons, Kaksivaiia, etc., so well up in saint-
ly precepts, so illuslrions, so sacred and so versed in saintly lore, said to
Dirghatama that tliey were his sons. The sage said they were not the
sons of Bali and claimed them to be bis own, on account of their having
been born of the dudra nurse sent by the queen, who herself had discarded
liim on account of his age and blindness.— 63-66.

After that, King Bali appeased that sage and was furious witli his

144

TEE UAT8YA PURANAM.

wife ; and sent her again well-dressed, after her toilet, to the sage, when
the seer said.— 67-68.

‘*0, Devi ! Cast off your bashfulness and then lick the whole of
my body with your tongue, after rubbing it with salt, curds and honey .;
you will then attain your wish and get sons.’* — 69.

The queen followed the directions of the seer, but omitted to lick
the hind private parts. —70.

When the sage said : “ 0, blessed one ! Your eldest son will be
without that part of the body which \’ou have omitted to lick.’* — 71.

The queen said Sire ! It is not worthy of you to bless me with
such an offspring. Be pleased at my devotif)n and show your mercy
to me.**— 72.

Dirghatamii said: — “ 0, Blessed one, tlirough your fault this will
happen exactly as 1 have told you and this son of yours '"ill not delight
you in any way, but your grandson will ; he will, however, not feel the
necessity of the missing part of his body.” Then the sage, touching her
abdomen, said, ”0, queen beaiuso you have licked all parts of my bod^r
except the privates, y<nu’ sons will belike tlie full moon, and, in all you
will be blessed with five sons of Divine beauty who will be most illustri-
ous, renowned, righteous arid performers of soerifices.” — 73-71).

Suta said : — 0 Bisis, f^iidesna begot, tlirough tlio favour of Dirglia-
tama, Afiga, the eldest, along with his brothers, Kalifiga, Ihi/idra, Siiliuma,
and VafigarAja. Thus the sage begot tlie above-named five sons to the.
king Bali.— 77-78.

Afterwards, the sage took all tlie five sons through a course of
ceremony, enjoined on all the twice-born, 'fhus that posterity was
begotten. — 79.

Then the divine cow Surabhi said to Diraghataina : — “ As you
followed the cattle law deliberately and took it to be superior to all,
0, sinless ! I am very much pleased with you and hereby remove your
blindness by smelling you. The sin of B|*ihaspati is inherent in you.
I however relieve you of your old age, death and loss of vision, by merely
smelling you.’*— 80-82.

That sage was instantly restored to his vision after being smelled
by Surabhi, and got a long lease of life, along with beautiful eyes and
form. He came to be known as Gautama, on account of his being relieved
of his blindness by (the smelling of) the cow. Afterwards, Kfik^ivfina, th<
non of that ^udra nurse, went with his father, DirgbatamA, to Oirivraja

OBAPfER XLVIIL

145

and after seeing and touching liiin practised penances for a long time, and
in the fulness of time, through his asceticism, he pin ifTed the body obtained
from n i^iidi'a mother and became a Brahnuina, at wliicii Iiis father told
him : “ I consider myself to-day blessed with a son tliroiigh you, and 0
pious one ! I feel blessed on getting a righteous and renowned son like you,
who after casting off his previous sheath, has became a Brahmaua.”—84-87.

Kak^iv&tin, on becoming a Brahmana begot a thousand sons, who
came to be known as Kausamanda and Gautamas. — 88.

Thus the circumstances bringing Bali, the son of Virrocl)ana, into
contact with the sage, DIrgliatama, as well as the family of Bali, have been
explained. — 89.

Bali said to his five pious sons that lie considered himself highly
blessed on having them as his sons ; and then encasing himself in iiis
Yoga Maya, ho became invisible to all, and began to wait for the predict-
ed period, in the Patalapuri.— 90.

The son of Aftga was the King Dadhivahana. Dadliivahana’s son
was King Uiviratha, who begot the learned Dharinoratha. — 91-92.

That Dharmoratlia the great, drank tlie draught of nectar witli tlie
seer jJukra, on the Visnnpada mount ; after which he became the fatlier of
Chitraratha, who begot Satyaratlia, the father of Dasanitha, who' is also
known as Lomapada. He was the father of a girl, named S^anta aud a
renowned son, named Chatura/iga — 93-95.

Chatura&ga, through the blessings of the sage iSriftgi, was the
promoter of his clan. He was the father of Prithuljlksa, who begot
Champa, after whose name the country Champapuri is known. It fii-st
belonged to Mali. — 97.

Chanipaka, through the favour of Purnabliadra, begot Haryaftga, the
father of Viblianda, who begot Vnrana, the resister of his foes, who made
the celestial conveyances descend on earth llirough his supernatural
powei*s. Haryaftga was the father Bhadraratha, who begot the King^
Bfihatkarmfi, the father of Bjihatbhanu. — 98-100.

Bjfikatbhdnu was the father of Jayadratha, wliose son was Brihadratha.
Janamejaya, the great conquerer, was the son of Bi*ihadrat.ha, who became
the father of the King Aftga, the father of Karna.— 101-102.

Kariia became the father of V|isasena wlio begot Pt'ithuseiia.
“Ilisis! 1 have enumerated to you the family of Aft|[a;iu)w f shall
relate to you the family of Pur u.”— 103.

The eaid Sftta ! How is it that Karfia is said to be the s6d

146

THE MAfSYA PDRAVAti.

of Sflta, wlien you say that lie was the sou of Afiga ? We wish to know
about it, for you aio an expert in these matters. — 104.

Sata said : — Bphailbhanu begot a son, called B|‘ihanmana, who had
two queens, vis , ; — Yasodevi and Satya, the daughters of the king Saivya.
-105.

Jayadratha was born of Yasodevi, and Vijaya was born of Satya. — 106.

Bfihat was the son of Vijaya and the father of B|*ihadratha, who
begot SatyakarniA, tlio father of Adhiratha, who was the [Suta] chariot-
driver of Satyakarina. He had nurtured Karna, the son of Afiga, and so
Karna is known as the son of Suta also. — 108.

Here ends the forty-ci{jhth chapter dealing with the family
of Soma and the founiU}tg of the Eastern dominions.

CHAPTEH XLIX.

Puru was tlio father of the u\n>t iliusirioiis Janamejaya wlio begot
PrAchitvata ap.d ruled in the East, and gave his name to the Eastern
quarter (Pn.chi ineaiiR East . — 1.

Prachitvata became ih^* father (»f ?daiiasyu, who begot Pitayudha,
whose heir was Dhundhn, whoso son was Bah uvidha, tlio father of Sainpati.

-2-3.

Sampati b^'got Baljainvarc]} 1, t!io f.uiier of Bhadrasva, who begot from
the Apsara, naino<l, DljiifM. bn sms, rr.., Auelieyi^ Hriseyn, Kaksej’u,
Saneyu, Dhriteyn, Vir.eyn, Sdudfvn, Dhnrmoyn, vSannteyn and Piineyn.
Jvalana, the dangliler ^f d’ak-aka, bncamo tiie wife of .Ancheyn, from
whom he begot the Kin*:: Antinaia .anothoi reading is Ifantinilra), who
became the father of iiiany !^»ood son^:^ through iiis qnemi, Manasvini. The
heroic Amunarayas. the i?ions Tiivana, and. tliird, a daughter, named
Ganri. who afterwai'Is ber’ame the inothcr of Mandhata, (were born to
^him). — 4-8.

TlinS, tlio dangliter of Yamn, who was an auspicious lady (and was
another queen of Anfinara). hogot sons who were giffed with Divine
knowledge. — 0.

The son of Hina begot four sons throngli his wife UpadSnavi, nis.,
Ri^j^anta, Dusyanta, Prnvira and Anaglin. — 10.

Dnfiyanta Iwanie tlio fatlior of a world-conquering and Universal
Emperor, Bharata, from his wife ^akuntahi, whose descendants are called
Bh&rfttas. — 11.

on AFTER XLITL.

147

To the King Du^yantn, an incorporeal Voice thus aihlressed: —
“ Mother is like a pair of bellows to the father, from whom the son is
born. The son is thus identical with tlie father. Tlierefore, 0 Itu^yaiita!
foster your son and do not di-scard l^akuntal^. The son raises his deceased
father back from the hell of Yaiiia to heaven. TIinu art the generator of
this child. What l^ukuntala said is true. -12-13.

Thus Bharata was born of l^akuiitala and Dn>yanta. In ancient
times, when all the sons of Bharata perished, tlirnugh a widespread and
virulent epidemic, brought on by tho wrath of the Goddess Mdtrikft
[? smallpox], then the Marut Devas brought Bharadv.nja, the son of
Bfibaspati, and gave him to Bharata. — 14-15.

The sages said : — ‘Suta! Please explain to us fully how the Marut
Devas gave the most illustrious Bharadvilja to Bharata.” — 16.

Suta said : — Bfihaspati, whilst slaying on Earth, one day saw the wife
of his brother, Wija, who was big Avith child, and addressed her thus: —
“ Dress thj'sclf well and let us enjoy.” She, being thus addressed, replied
to Brihaspati thus : — ” Tlie embryo in my womb is mature and is already
reciting the Vedas, Thy seed will also not be fruitless and thy proposal is
sinful.” Hearing which, Bfihaspati said : — ” I need not be taught morality
by thee, 0 sweet one.” After saying that, he carried out his desire by
force ; when on the verge of his final enjoyment, the child from her womb
cried out to Bfihaspati : — ” I have entered the womb first, 0 Bfihaspati,
thy seed will also not go in vain. There is no room for a second body in
this womb.” Bfihaspati being thus addressed by the child in the womb,
replied in anger : — “ Because on such an occasion, dear to every creature,
thou preventest me from enjoyment, thou shouldst see lasting darkness
[Dirgbatamas].” -17-28.

Afterwards, Bfihaspati cast his seed on the floor which at once
became a child ; seeing whom, MamatA said to Bfihaspati, “lam going
home, you should support [Bbara] this child [born of us two (dvfija)], 0
Bfihaspati.” — 24-25. ' *

Afterwards, she went away, and the child was also given up by
Bfihaspati. Seeing the child thus forsaken by both his father and
mother, the Maruts, through pity, carried that child, Bharadvaja, to
Bharata.— 26.

At the same time. King Bharata performed a big sacrifice to beget a
progeny, but his object was not gained. Then he performed the Marut-
Boma sacrifice, when the Marut Devas becoming pleased Avith the devotion
of thp king, gave him the child Bharadv&ja. In that way, the Marut Devas

THE MAT8YA PURAVAM.

presented this son of Biihasputi, the son of Aftgiras, to tlio king Bhnmta/

-r27.30.

Bharata on getting BharaclvSja said I consider myself blessed
bn getting you.*— 31.

Bharadvftja was named Vitatlia [futile], owing to his being futile
as a son, for he never entered the mother* a womb. The Br&hmainias and
K^atriyas born on this Earth of Bharadvaja, came to be known as Dvyft-
mnsy&yana Kanltnas. When Vitatha was thus brought to Bharata, then
Bharata went to heaven, and the sage Bharadvilja also went there, after
anointing his son.- 33-34.

Vitatha begot the renowned Bhuvainan.vana, who liad four f.imons
sons, viz., Brihatksatra, Mahavirya, Nara and frarga Mara hecame the father
of Safikfiti, who begot Maliavarfa, who. through Satkriti, had two sons,
named Gurudhi and Rantideva. Garga’s h(*lr was tli*' leai ncd l^ibi, wluiso
sons, k?)own as rfaihyas and Gar.rrns. woro tuiefd>n’n Ks.ntriyas as well
as Brahmanas. Urnk^vafa was rln* W'ufhy >t){i of Ahlrya « .Maiiavirya) who
begot, thruigl] Vistula, tliroo sons, named Triyiisna, Pnskari and Kavi,
and they became Brnlnnanai^ ami wore railed Urfiksavas, and these three
were the highest Risis onumg^t K*ivva<?. —

Ihe Gargas, tin* Snfikrilayfis and tlie K’irynrt are Iwice-horn
Brahmanas wdtli Ksafrlya strain in lliem. TLey were all very learned.
Ksiti, the son of Hj'ilnitk'atra, is known as llasti. Ht' was the founder of
yore, of the city, Ciilled flajas'ilivnya tliastin.-pnra^ Hasli luul three sons
of great glory, nnined, Ajaniidji i. l)'viniidlia, and Vnrnnijdha. Ajamidha
had three wives, born of Kuni clan. Xiiini, himi-'lni and Xc'?iini. — 41-44.

From his wives, Ajamidlia b(*got sons of hhirie lustre; because
they ivere born to him in his ohl agr, on the completion of liis asceticism;
therefore, they were very ])ions and p^oweifnl. d'hey were all born through
the blessings of Bharadvaja. Hoar now tlieir names in detail. ■- 15-46.

.Ajrnidha begot from Kr-sin?, Tva»jvu, who became the father of
MSdhatithi, the progenitor t'»f the Kanvaya edan of BiAhmanas ; from his
wife Dhumini, Aimidha begot the Ki»!g Brihadanu, who was the father of
Brihamta, wlio begot Bidlianfrian i tlie father of Brihadhann. who begot
Brihaditju, the fatlier of Jayadraf.ha, who begot Arfviijit, the father of
Semajit, who Inid four world-famous sons, viz., Ruchirarfva, K&vya, King
Dhridaratha and Vataaraja. — 17-50.

VatHar;ij& was tlm foumler of the dynasty of Pavivatsaka, and
Ruchiraifva became the father of Prithusena, who begot Paura the father
of Nlpa, who begot one hundred valiant sons, wlio all were known as
NlpAs. Among them ^riuiclna was the most renowned.— 51-53.

OH AFTER XLIZ.

149

KSvya begot Samara, who was only fond of wars ; and he begot three
sons, namely, Pdra, SaippAra, and Sadniva. Tliey were renowned as great
men in the world, and oC them Pilra begot Ppthu, the father of Hukt'ita,
who begot VibhrAja of versatile genius, who became the father of Anuha,
who was the son-in-iaw of l^ukra and the husband of Kritvl. Apuba begot
Brahmadatta, the father of Yugadatta, who begot Vi^vakasena who, again,
came back to this Earth on acconut of bis good deeds. — o4-d8.

Visvaksena begot Udakasetia, the father of Bhalhita who begot Jana*
mejaya. UgrAyudha, for the sake of Janarpejaya, tlien put an end to the
family of Nlpa kings.— 59.

The Ilisis said : — “ Suta ! Whose son was Ugr^yudha, and in what
family was he born, and why did he annihilate the Nipa Kings? Pray tell
as all that fully.” — 60.

iSuta said : — UgrAyudha was horn in the Solar dynasty and practised
penances f(»r eighteen thousand years, when ho was dried up like a pillar.
King Janarnejaya adored liini for getting kingdom ; and he, after promis-
ing kingdom to him, killed the Nipas. Once, the Nipas attacked the
lii^i fjgrajnidha and Janainejayn, who was serving him in his Afilrama.
Ugr&yudha addressed the Nipas with many conciliatory speeches, but
they, heedless of them, injured them. Then Ugrayudha, when being
thus injured, addressed them:— “Since yon have not paid heed to ray
words asking protection and safety from you, therefore, I curse you
thus: May you all be taken away by Yaina, if tliere is any force in my
asceticism.” After that, they were all taken before tl)e God of Death.
Seeing which, Ugrayudha, overcome with pity, said : “ Janamejaya, you
are worthy of rescuing these misguided, but brave men ;” hearing which
Janamejaya began to fight Yama, after crying out to his victims, “0,
sinners ! become the slaves of Ugrayudha.” — 62-66.

Strange to say, Janamejaj’a vanquislied liis foe and captured Yama,
along with hells and their tortures. — 67.

The God of Death, becoming pleased at the end, gave the knowledge
of emancipation to Janamejaya, after which all the Nipas went to Lord
Kfisna.— 68,

One who hears , their history does not die an unnatural death, but
attains bliss in both the worlds. — 69.*

Now the family from Dhiimin!— another queen of Ajaraidha.

’^The translation of vei^ses 62-60 is tentative only. The passage is very obscure,
and not found in many Mss,

150 '* " THE a ATS? A PURANAiiy

— — ' - — ' - Nw*- * ■■■ ■ n ir

• 1 .

Ajanildlm bogot from lua wife, Dluiininf, learned Ynvlnara, who
became the fatlier of Dhritiman, who begot Salyadliiiti, the father of
the valiant Dridhanemi.— 70.

Dl'icDmnemi becanio the father of Siulliarrna, who begot the illuatrious
Sarvabhaiima, who became tlie world-emperor, and Miliapanravii was
born in his famous family. MahApaurava begot the King Riikmaratha,
the father of Siipaisva, wIkj begot ll'.e l iglitcoiis Smnati, the father of
Sannatimana, who begot Kiita, wiio became the disciple of Hiranyanabhi
Kau!Jalya.--7l-r5.

This Kfita was the promnlgtiltn* of twentyfoiir kinds of Sama Vedic
Samhitf^, and the chanter of these Sfimas came to bo known as Eastern
KarUsamagaa.— 70.

Ugrayudlia was tlio son of Kiita, and was known as Karti. He was
the promoter of his family, and it was he wlio killed the father of P|'ithu
by his valour. — 77. ^

That fatlier of IVithn wa^> Nila, tin* kinc «)f tlie PAucliAla, and Ksoma
the renowned, was the son of I -grr vndha.* 7«>.

Ksema tvas the fatlier of Snnitha, w]io begot Xilpaijaya, (he father
of Viratha. I'liis coiiipl(‘tes the line of (he Paurava Kings.-- 7il,

Here ends the fortij-iunth clttifU r dt ficrihinfj the Paiiraia dynasty.

CHAPTER ]..

Suta said : — Ajamiddia bf-g-a from Nilini, Xila, who was tlie fatlier of
Susilnti, through his severe an^-tciiiies. Sn.smti begot ParnjAiui. (lie fatlier
of Prithu, who begot BhadrAs^va. Now listen to the jirogeny of BhadrA^va.
He had five sons, namely, Miid.galn, day.i, Bjihadi.s\i, Javihara and Eapila.
They all five, it is heard, wore t!io kings in difTer'^mt parts of the Panchala
and ruled with righteousness. Hence tiieir country was culled PanchAla,
or ruled by the five. Thus we liave heard. — 1-4.

The sons of AIndgala became BrAlimanas from Ksatri3^as and were
founders of the family of Alaudgalyas. .Mandgalas and Kanvas, mentioned
before, were the followers of the school of Afigira. — f).

Mudgala begot the renowned Brahmisiha, the father of Indrnsena,
who begot VindlnnWva, the father of a pair of twins, called Divodasa and
the daughter AhilyA, from his wife Menaktl. — C-7.

Ahilya begot the famous Uisi, S^atanauda, who was the son of Sarftd*

oUAPfEn L. ■ i$i

l^aCAnanda begot Sa^adlipti, who was a famous archer. He was the
father of Amogliavirya.'— 9. ^

At the ftiglit of a nymph, Satyarllifiti cast hissee<l in a pool of water,
out of which, one son and a daughter were born. — 10.

At the same time, King Saiitanu chanced to go for a hunt and, seeing
the babies, took pity on them and brought tliem with him. — U.

AH tliose sons of S^aradvaua came to be known as Gautamas. Now
the family of Divodasa will be narrated. — 12-

Mitrayu was tlioson of Divoflasa, and he begot Slaitreya, the founder
of the family of Maitrayanas. They were all Ksatriyas, but became Bh&r-
gava Bnlhraarias, belonging to the gotra Yati. King Chaidyavara was the
son of Maitreya. — 13-14.

Cliaidyavara became the father of the learned Sudftsa, who begot
Ajamldha the secoiid, the father of Soinaka, who begot Janla. From him,
hundred sons were born in tlie line of Ajainidha and Somaka. When
Sornaka was killed, then Dhumini, the wife of Ajamidha, practised most
trying and rigid penances on the loss of her promising son. She went to
sleep, after duly performing Agnihotra and iinishing her meals. — 15-18.

Ajamldha then enjoyed liimsclf with Dliflmini, when she begot smoke
colored llik.sa, the valiant. Uiksa begot Sairivarana, the father of Kuril, who
forsaking Prayaga, built up Kuruksotra. lie practised long asceticism to
call India, who at last appeared before him out of fear and granted him
a boon. — 15-21.

It is for this reason that Kiireksetra is so sacred. The faiinly of
Kiiru multiplied ; tlie members of which came to be known as the Kaura-
vas. Tlie five favourite sons of Kuru, viz.,- Sudhanva, Jahnu, Pariksita,
Prajana and Arimardana were all very pious and illustrious. — 22-23.

Sudlianvii begot Chyavana, who was very learned, and he became
the father of Uiksa, who begot Krinii, the great ascetic, who was the
father of Chaidyoparicliara, also kmiwn as Vasn. He was a remarkable
warrior like Indra, and had the power of traversing the sky. He begot
from Girik0. the following seven issues, named Maharatha, known also as
Bi'ihadratha, King of Magadha (Bihar); PratiaifravA ; Kusfa; Harivfihana;
was the fourth ; Yaju was the fifth ; Matsya and a daughter, named K&li
who was the seventh. Briliadratha was the father of Kiutagra, wlio begot
Vri§abha, the father of King Punyavana, who begot the King Punya, the
father of Satyadhfita, who begot Dlmiiusn, the father of Sarva, who begot
Saqibbava, the father of the King Briliadratha. Brihadratha’s son was
born in two parts, which Jar& joined together (Sandhita), who, on account

' — I,--- f..- ■ f-

of being joined by Jar4, came to be known as JarAsandha. Ho was the
conqueror of all tlieTKsatriyas. — 24-32.

’ JarAsandha begot tlie illustrious Saliadeva, the father of the
illustrious Soinavi,. who was a great ascetic. SutasravA was the son of
8oiXk&vi Thus the Kings of Afagadiia have been described. — 33.

King Jahnu was the father of the King Suratha, who begot Vidfl-
ratha, the father of Sarvabhauina, who begot Jayatsena, the father of
Ruchira, who begot Bhauina, the father of Tvaritayu, who begot Akrodhana,
the father of Devatithi, wlio begot Uaksa, the father of liliimasena, who
begot Dilipa, the father of Pratipa, who was tlic father of three sons, viz.,
Devapi, iSantanu, Balilika. Bahlika was the father of tlie seven sons,
known as BahlWvarHS. Devapi, forsaken by his subjects turned a muni.
-34-39.

The Uisis asked SQta ! Why was tl»e King Devapi forsaken by his
subjects. For what fault of his did the subjects not accept liiiri?’* — 40.

Suta said Tliat prince Devapi became a leper, and that is wliy ho
was forsaken by everyboily. Now 1 will narrate the future family of
Sautanu \as given in the Bhavi^ya PurAiiaj. - 41.

King ^antanu was a very learned physician, and was highly
accomplished. It is laid down in the books on mediciiie tliat by his
mere touch even the patient suffering from a most dreadful disease would
be instantly cured and become young. Ho was fur that reason known as
^antanu. He married the sacretl Ganges. —42-41.

4Vote.->S&atanu meaas the lieaicr of the body.

iSantanu begot, from Jalinavi, the famous Devavrata ; and from
his second wife, Satyavatl, tue daughter of a fisiierman, lie begot KAli and
Vichitravirya.^ The favourite and .sinless sun of fclantanu, namely, Vichit-
ravirya, had <lied childless, and, consequently, Krisna DvaipAyana was
appointed to produce a sou on the widow of Vicliitravirya. He thus
begot three sons, uanie<l Dhritarys.tra, IViiulu, and Vidura. Dhritara^tra
begot one hundred .sons, from Gaiidhari,-— 45-47.

Of his hundred sons Duryodliana was the most remarkable. P&c^u
had Kunti and Aladri as his wives.— 48.

Then became tlie father of the five sons, given to him by the

Devas, viz., Yudhis(hira, from Dharnm; Bhiina, from Vayu, Arjuna, from
Indra. From his second wife, Mudri, Paijidii got Nakula and Saliadeva,
through the two gods AsSwini. -49-50.

* This 8sl3»vati, while still a maiden, had given birth to Vodavyftss, through Btfi

dkAPTBB t

The five sons of Panju had Draupadi, as their common wife, from
whom Yudlii§thira begot Prativindhya, Bhtina begot i^rutasena, Arjuiia
begot l^rutnktrti, Sahadeva begot £$ruta Karma and Kakuia begot Sataiiika^.
Thus Draupadi begot those five sons to the Pai)davas, and they are known
as Drauapadeyiis. The five Pa^d^vas also begot another half a cU)zen
sons, in addition to thoso five born of Draupadi. Tliey are known as
Papdaveyas to distinguish them from Draupadeyas. Thus, Bhima begot
from the Asura girl Hidamba, a son, called Ghatotkacha and Sarvaga
from Karfi ; Saliadova begot Siihotra from Ids wife iladri ; and Nakulafrom
Karenumali begot Niramitra. Arjiina begot from Suljhadra, Abhimanyu,
and Yudhiijtldra begot a son, named Yaudlieyn, from Devaki.*- 51-56.

Pariksit, tbe conqueror of enemies* towns, was the son of Abhi-
manyu, and he became the father of Janamejaya, the Pious. When
Jananiejaya favored liisi Yajnavalkya, wdioin lie appointed as his Brahrn&
priest at the Sacrifice, then the sage Vaii^ampayana cursed him to
the effect: “The innovations introduced by you 0 man of perverted
intelligence, will not be respected. They will be honored only so long as
thou wilt remain on earth.“--57-59.

Thus all the subjects, seeing the Victory of Ksatriyas over the
Brfihmapas, flocked round the King Janamejaya. From tliat day’s curse
the priests officiating at sacrifices performed by K?atriyas began to decline
and refused to attend on occasions of their sacrifices. - CO-Cl.

When, after finishing the sacrifiee of Prajnpati, on a full-moon day,
Janamejaya was entering the hall of Sacrifice, he was prevented from
doing so, by Vaisampuyaiia, but the former did lu't heed him. On the
contrary, Janamejaya, the son of Pariksit, after performing two Arfva-
medha sacrifices, became a great VAjasaneyaka, and went to the forest
on account of his being cursed for entering into hostility with the
Bnthmanaa. — 62-64.

l^at&nika, the son of Janamejaya, was very valiant; and he was
anointed and proclaimed king by Janamejaya; iSatanika begot the most
illustrious Adhisoma K|isna,’‘^ by performing arfvamedha sacrifice. — 65-66.

Sflta said: — liisis ! This Adhisoma Kri^na is reigning now ; and it
is in his reien that you have engaged in this big sacrificial session, of
which three years have passed in Pu§kara and two years in Kuruk&etra
and Dritfadvati. — 67.

The Risis said Suta ! all this is past history now. We wish to hear
something about the future kings. Pray tell us about the kings who will

* Mr. Pargitor, in his Dynasties of the Kali age, p. 4, note LO. says that the oorreot
name is ** Adhisima Krifpa"

, TBS puhaiSaM: _ ■

the rulers of the land. Be pleased to tell us their names and duration
of their reigns; please also tell us the extent of Satya, Tretft, Dv&-
para and Kaliyugas, and also explain to us about the prosperity, adveraity
and vices of those ages.”— 68-71.

♦ Sflta said :—Ri§i3 ! listen, while I narrate all which have not yet
come to pass, as told to me by Vyasa, of untiring energy, both with
regard to the future Kaliyuga ainl tlie Jklaiivanlaras. After that, 1 shall
tell you of the future kings.— 72-73.

I shall narrate the kings who arc to bo in the families of Aila and
Ik^taku, as well as in the faiuily of Paurani, among whom, tlie auspicious
stock of the Aila and Iksv4ku families was ostablishcd. All that I sliall
declare, as mentioned in tlic Bhavisya [Purnna].— 74.

Besides these, other kings will also arise, belonging to the castes of
KaattrAs, Parana vas, and iiut Inis as well as those who are outside these
[foreigners]; namely, Andhras, iJakas, Piilindas, Chulik/is, Yavamis,
Kaivartas, Abliiras and S^abaras, an I those having a !Mleehchha origin. I
shall <leclare those kings, aecording to their sneee.sslou and by name.
-75-76.

Note According to Mr. Oargibor, blio.so lines follow after tho words Mlochcha
origin” ui?., Pa'iravas, Vitihobras, VtiidisAs, ftvo (Panchiilas 'f\ KosaUs, Mokalfts, Kostalas,
Paundras and Svasphrakas, Sunidharmas, Sdkas, Nipas.’'

Adhisoina Krisna is the first king, and 1 shall first relate to you
his dynasty, as told in the Hhavisy.i [Pnr.'ina].— 77.

Adliisoina Krisna shall have Vivak^u'^’ for his .son, and after Ilastinfi-
pura is washed away by tlie Ganges, the latter shall make Kauiambi his
capital, and lie shall bo the father of eight powerful sons. —78-79.

Blidri will be the oldest and shall lieget Chitraratha, the father of
i^uchidrava, who shall beget Vrisn i man, the father of King Su§ena, who
shall beget Sanitha, 'the. fatiior uf KucJia, who will be) the father of
Nrichak«ju,t who shall beget Sukhibala, the father of Pari^nava, who will
beget SutapA, the father of Medh'ivi ; and Puranjaya will be the son of
the latter, and the father of Urva, who shall beget TigmatuiA, the father of
Brihadratha, who shall beget V^asiulAmn. —80-85.

Vasudama will be the fatlier of fiatanika, who will beget Udayana,
the father of the bravo Vahinara.— 80.

Dancjap'lni will bo tlie son of Valiinara and the fatlier of Niramitra,
who shall beget Ksemaka, The following rfloka has been sung by the

* Another reading is Nichak^n,

• • la HanA. Another reading is Suchidratha.

OBAPTWB LI.

155

ancient prophets : — “ The source of Brahma-Ksatra stock the family
honored by Devarfis, will come to conclusion in the Kali age, when it
reaches King K^emaka.”— 87*88.

Sdta said : — BMs ! 1 have narrated to you this dynasty of Pauravas
who descended from Arjuna, the son of Pftpdu,— 89.

Here e7ids the fiftieth chapter describing the dynasty of the
Pauravas up to Kfemaha.

CHAPTEtt LI.

The Bisis. — ! Suta! Pray tell us about those Agnis or Fires
which are honored aniongst the twice-born, and narrate the history of the
dcscendents of that dynasty in detail. — 1.

Sfita. — Ri^is ! In Svayanibhuva Manvantara, Agui Abhitn&ni (the
presiding spirit of P'ire), was born from the mind of Brahma, and Srab&
was his wife. She gave birth to Pavaka (Subterranean), Pavamfina
(Terrestrial) and Suchi (Celestial) Fires. Pavamftna or Terrestrial Fire is
produced by friction, and PAvaka (Subterranean) Fire produces the mag-
netic fire, called Vidyuta. — 2-3.

i^uchi is also called Saura (Solar or Celestial Fire). These fires
are known as SthAvaras or Fixed Fires. Havyav&ha is the son of
PavamAna. — 4.

PAvaki, Saharak^a and HaryarAhamukha are sons of PAvaka,
PavamAna and ^uchi respectively. The HavyavAhamukha Agni is
sacred to the Devas, and llie first-born of BrahmA (PavamAna) is the Fire
sacred to men. —5.

Saharak^a is the Agni sacred to the Asuras. These three Fires
belong to the three classes. Their sons and grandsons number forty.— 6.

They are now described and pamed separately. PAvana (PavamAna),
the Fire of human beings (Laukika), is the first-begotten of BrahmA, and
Brahmanandana known also as Bharata, was the son of PavamAna. Havya-
vAha is also known as Vaiifvanara Agni. He died while carrying Havya
offerings to the Gods. He being deatl, the son of Atharvan ( Aftgirasa) pro-
duced the Fire Puskarodadhi (produced by the churning the cloud), which
is known as Atharva Alaukika Agni and also as Dak^i^a Agui, by non-
rubbing.— 7-9.

Atharvan was begotten from Bbrigu, and Afigiras was the son of
Atharvan, who begot the above-mentioned Alaukika Dak^i^a Agni, — 10.

TSB MAT8YA POBABAit,

' C

V Pavamana is called Nirmntbya Agni, also produced by (rubbing fire**—
.Sticks or) aity friction, and the same is known as Garhapatya Agni or
' Hausehold Fire, the first fire amongst the Brahmaoa8.--'ll.

He produced, from Samslati, two sons, named Sabliyaand Avasathya,
then Havyavahiina was onainoured of sixteen rivers. The-twice born call
this Agni Abhiinani Ahavaniya Fire also.— 12.

The sixteen above-mentioned rivers are : —

KAveri, Krisnavenl, Narnuuln, Yamuna, Godavari, Vitasta, t^liandra-'
bhdgA, Iravati, Viparfi, Kan^^iki, l^atadrn, Saiayu. Sila, Manasvini, Ilradinl
and Piivana.

<livi(Iinrr Iiis body into ^Ixtoeii <lilb*rent parts, lie dallied witli
these sixteen river-goddeS'^'s. when lie was attracted towards I )liispyas.^^
Produced from these niii>nyas was the progt'ny known as Dliisnus.
Since tlmy were lim sons of Dhisnyas, tliey are called l)hi>nus.— 13-U).

All tliC sons of tin' rivcis made frimids with these Hhisnyas. Listen
now about the Viharaniyas'thr*-c wliicli are removable from the altar and
Upastheyas ^tliose whicli are fixed in their ) -laces and w(»rs]iippod there),
amongst them. Viblui, Prav:‘diana and Agnidhra are fixed in tlicir altars,
while the remaining Hhifiiu'^arc -hifting and moving, and taken from
their places when some auspicious ucc.isions aiisc. Hear the names of
Anirdesva and AnvArya Agnis. in onler — IT-IS.

Vasava and Krijsooi arc h *th the Aguis of Dviliva amlf7tta7\t redi
(altars;. Sanuat was the son of Aiini, and the Brahmauas worship these
eight Fires, — 19.

Parjanya and Pavamana arc also Agnis and arc seen on the Dviliya
altar. Puvakosaa and Samuliya are tlie Agnis found in the North or
uttara altar.— 20.

TTavyasuda and Asnmrijya arc both known as ^amitra. iSatadh&mii
and Sudhf\jyoti are described as Itandral^va] ya agnis. Brahinajyoti and
VasudliAinri are said to be Brahma'^thilidN’^a. I'he llpastheya Agni by
Ajekapada is known to be J^Alaniuklia.— 21-22.

AnirdefSya and Aliivbmllmyn are carried to the soulli. The BiAli-
manassay that those Upastheya Agnis shouhl be worsbippetl by all.— 23.

♦ DJiis o/a. -A sort/of subordinate or .side altar, Kf^nopally a heap of earth, covorod
with sand, on wliich tin? ilro is placctl, and of whieh 8 arc enumerated, besides the
Agnidhriya [in the Agnidhra], thnso in the Kadas holonj^ing to the Hotri, the Maitra-
earin^a or Pra-ta^tri, the Drdhma'tdcfirhansitt, the Potrf, Neiftrit and AchclU(-tk!ka and tho
/MAnier-WnUams* Sanskrit-EngUsb Dictionary.)

OHAPTBB LI.

161

,14 #

' Now I shall describe the Viharaqtyas and their eight sons. Barhifa
Agni, the carrier of sacrifice, was the sou of Hotfiya. — 24.

Prachet& Agni is the son of Prarfaipsya. He is the second
Agni. . Saqisab&yaka Vi4veveda is the son of Agni, called Br&bmanS
cbaqi^i."25.

SvSmbha Agni is described having its origin in the waters. His
name is Selu. These Dliisnya Aharana (shifting) Agnis are worshipped
along with the Soma in the Soma sacrifice by Brdhmapas.— 26.

The good call Pavaka Agni to be Yoga, and that Agni is worshipped
along with Varuna at the time of purificatory batlj. — 27.

Agni, the son of Ilridaya, that tligests the food, is known as Man*
yuman, Jntharagni, and Vidlingni.— 28.

The Agni tliat is produced sptnjtaneonsly by friction and consumes
all beings, is the son of the Agni Manynman, railed Ghorasarnvartaka. — 29.

This Agni dwells in the oeran, drinking water, in the mouth of
Vadava (? oceanic volcano), and the son of Sanuidravasi (oceanic fire) is
Saharaksa. — 30.

Salnirak$a Agni resides in tiie houses of the people, and fulfils their
<Iesijm Kravyada Agni, the sou of Saharak§a. devours the dead the
funeral fire). — 31.

These are the sons of Pavaka Agni, as related by the Brabmanas.
Their sons, through Sauvirya, wore .stolen by the (landharvas and the
Asuras. —32.

The Agni obtained by the rubbing of Arani went to dwell in the
sacrificial fuel. This fire is called Lord Ayn, in which sacrificial victims
are immolated.— 33.

Ayu begot MaliiniAna, the father of Dahana. This Daliana is the
presiding Fire in Pakayajiia domestic^sacrifices, and eats the fire oblations
made into it ; and it eats also offerings made to the Devas and the pitps.
His son is Sahita Adbliiita, who is very celebrated. — 34-35.

He eats the offerings, Ac., made at Prayasfcliitta (atonement). He
(Adbhuta) is the fallier of a portion of the heioic Dev^tpsa, known as
the Great. — 36.

Vividhiigni was born of the Vira DevAmila, who begot Mahakavi.
Arka, the second son of Vividhagni, begot eight sons. —37.

He who is known ns Rnk^oiiAyatikrit is the presiding deity in all
Kfimya sacrifices. The second son is Surabhi Uhe fifth); Rukmav&u (the

TBE MAnU POnAUAit-

«lxth); Vasuraftu (the third), Aunada (the fourth), Harya^va (thafiftt),
Pravargya 'the seventh), and lastly K^emavana (the eighth), md incfludirig
the progeny of Suchi Agni, these are fourteen.-— 38-39.

Thus have been described the Fires, which were employed in sacrifices
in previous world periods by (ho Devaa, along with the YAmSs (a class
of gods). —4(1.

'Hiese Agnis were the pn'siding <leiiies of sacrifices in Svaymbhuva
Manvantani. Now, tlipso aro subsidiary fires, shifting from one altar t('
another and roaming among animate and inanimate beings,— J I.

They were the presiding deities of altars and were known a.s
Agnidhra Fires in ancient times, and were then carriers of sacrificial
offerings, and were (miployod in those tlays, and may be employed in
present days in volnntary (Kainya) ami occasional (naimittikal rites. —
42.

Tliey were worshipped in tlie lirst Manvantara by f^nkras, YAmfis
and I)evas.“-4?),

I’liua have been described the altars and (he sources of the various »
Fires; tliey should bo known as existing in the seven XIanvantaras, begin-
ning with vSvAroclds and ending with Savarna. — J l.

Thus have been tlescribrMl the- Agui^ of tlie past Xfanvantaras. Now^
will bo described the characteristic marhs of the Fires to be worshipped
in the present and the future Xf:invantaras.'-~4o.

In all ilanvanlaras, these I'"ircs, along witli VamAs and Devas, make
their appearance in various f(*niis and for diverse objects. — 16.

These Fires live along with future Devas ; ami thus [ have described
the Pfist Agnis; what more do you wish to hear now, 0 Kisis.~-47.

Here ends the fifty-first chapter descrihiny the dynasty of Agni

rniAPTER Lll.

The Risis said Siita ! 13c good enough to relate to us the
difference between Virtue (Dharma) and Vice (Adharma) in detail, as
explained by the Lord Vi§nu, at the respectful enquiries of the King
Vaivasvata Manu.” — 1.

Sflta. — “ RWis! Lord Janardana, in the form of Fish, has explained
at length Karma Yoga and SAnkhya Yoga to Manu, the most illustrious

bUAtfBU tit lid

He explained them at length the first creation and the destruction of the
world.'* — 2-3.*

jVote.— Karma Yoga— Performanoa of wordly and roligions rites. Sftnkbya here means
JdAna Toga, as opposed to Karma Yoga.

‘ Hearing those words of the sage, the Ri^is cried out “Sflta ! We
are also most eager to understand the characteristics of Karma Yoga,
because, Oh Pious Sfita, there is notliing concealed from you in this world,
and you are the knower of all.” — 4.

Sfita : — Ridis ! 1 repeat the Karma Yoga, as taught by Vispu.
Karma Yoga is superior to a thousand Juana Yogas, because Juana Yoga
is produced by Karma Yoga, and from Jniina Yoga, one attains tiie final
emancipation. The divine knowledge of Brahma springs from Karma
Yoga and Jnfina combined. Juana Yoga in its turn does not arise without
Karma Yoga.— 5-6.

iVotr.— Jniliia Yuga=coiilomplatiou. Akarma JiiAna— Renunciation.

Consequently a person devoted to Karma Yoga attains to eternal
Trutli. The entire Veda is the fountain-head of all Dharma ; so also the
conduct of tliose good men who know the \'eda8 is also a root from which
Dharma arises. — 7.

The eight spiritual qualities must exist in pre-eminence, in order to
produce Dharma: — They are, — (1) Clemency to all living beings, (2)
forbearance, (3) protection of him who seeks aid in distress, (4) freedom
from envy in the world, (.5) external and internal purification, (C) to calmly
meet sudden emergencies in all works, (7) not to exercise niggardli-
ness in the case of the distressed and with regard to one’s earnings, (8) not
to hanker after the riches or the wives of others. — 8-10.

The above eight spiritual qualifications of the soul arc enumerated
by those learned in the PurApas, and the possession of these qualities is
essential which is, for Krij’fi Yoga, the means to tlie attainment of Jusina
Yoga. — 11.

None in this world attains JuAua without Karma Yoga ; consequently,
the duties enjoined by the l^ruti and Siufiti ought to be closely followed
with diligence. — 12.

Every day one ought to perform the live sacrifices, m., (1)
worshipping the Devas, (2) the Pitfis, (3) feeding men (4) and the lower
creatures, (5) and honouring the Ri^is. — 13.

The learned, according to the prescribed rites, ought to (1) adore the
Devas by performing sacrifices to the fire, (2) worship the Risis by the

THE UAT87A PDRANAM,

l(to

recitation of the Vedas, (3) the Pitris by Sracldha offering, (4) the men by
showing hospitality to guests, (5) honour all lower living creatures
by scattering food for them on the ground, as described in Balikarina —
14.

To ward off the five sins by which the animal life is accidentally,
destroyed by a house-holder, viz., (1) the threshing of the grain, (2) grind-
ing of condiments and grain, (3' lighting the fire-place, ^4) fetching water,
by the water-pot, fo) sweeping by the broom ; the above five sacrifices
have been laid down. — lo.

By the above-mentioned five deeds the householder commits the five
sins that are known as panchaguna ; and he does not go to heaven without
freeing himself from the sins, which are wiped out by the performance of
the five sacrifices mentioned ab(»vo. — 10.

The twenty-two as well as tiic eight SumskAras laid down in the
law-books, put together, do not lead to emancipation if tlie man does not
possess the eight spiritual qualifications im'ntioncd above. — 17,

Consequently, a man pos.sessing these qualifications ought to performik
the rites laid down in the Vedas and should support the cow and the
Br&hmanas with his wealtli, and always do good to otljors .and slnmld be
well-conducted. — 18.

One ought to worship iiiva >Vasudeva) (!ontaining witliin Him
Brahma, Vi^nu, the Sun, Ku ira, and the V^asus, hy means of cows, land,
gold, cloth, incense, llower-garland and wator.-* l!h

One should devoutly, free from jealousy, worsliip Siva iVasudeva),
according to the prescribed rite.s, and observe lasts and vows. Siva (Vasu-
deva) is superhensuous, peaceful, iminanifesl, subtle, all-pervading, eternal.
And the whole universe is Ills form. All tlie following Devas are
his manifestations via*., Vasudeva, I/jrd of the universe. Brahm^,
Visnu, the adorable Sun, Siva, the eight Vasus, t!ie eleven lords of hosts
(eleven Rudras), the Lord of the Lokapfdas, Bifcris, and the Matriganas. —
20 - 21 .

These above-mentioned Devas are said to bo the powers of God.
These powers include all moveable and immoveable objects and belong to
that Supreme Spirit who is tlie root of Brahma, Vijjnu, Siva and the Sun ;
and who is said to be the overlord of the Unmanifested (Prakfiti\— -22.

He wlio has adored all the four (BrahinA, Sflrya, Visriu and l^iva)
withmit observing any difference among them, lias worshipped, in fact,
universe, hiolading the moveable and the immoveable. — 28.

OHAPTBR Lilt.

161

He who is the supreme abode of Brahma and the rest, in whom
all the three (Vedas) reside, He is PtiHam, the personification of Vedas ;
and consequently he should be worshipped with great diligence. — 24.

These Deities, Brahma, &c., should be worshipped by feeding the
fire and the Brahmanas. Moreover, they should be adored by utterance
of mantras, sacrifices, gifts, penances, fasts, silent recitation of the sacred
name, and by fire oblation. — 25.

For those who are devoted to the above-described Kriya YogS and
who love the Veditnta, tlic Srayitis and the ^astras and who are afarid
of sinful deeds there is nothing in this world as well as in the next
which is beyond their reach, t.e., such people attain everything. — 26.

Here ends the Fifty-second Qhapler describing the Ki'iyd Yoga.

CHAPTER LIH.

Tlio liislis. — Sutu ! Be pleased to describe to us the number and
bulk of all the Puranas in due order and in detail and also about the
iiiving of gifts and charity (Dana Dharmaj. — 1.

Sfita. — I shall tell you exactly what the Universal Soul, the ancient
Male Lord, said to the King Vaivasvata Mann. — 2.

I.iord said to Maiiu ! Brahma remembered in the beginning first the
Puranas among all the Ssastras. So Puranas are the first among the
Snstras. Afterwards, Braliina uttered out the four Vedas from His four
mouths. — 3.

There was only one Ihirana in the beginning of the Kalpa. It was
alone the means of the accomplishment of the three ends of man (Dharma,
Artha and Kama). And it was the only holy book consisting of thousand
millions of stanzas. — 4.

When all the regions perished by fire at the Great Dissolution,
then 1 recited the four Vedas, with their six Afigas as well as the Puranas,
the manifold NyAyas, the Miraainsas and the DharmaiSastra. In the begin-
ning of the new.age, I immersed myself in the furious waters, at the time of
dissolution of the universe and explained them fully to Brahma, Who in
His turn revealed them to the Devas and the sages, after which they spread
all over the world. Therefore, the Puranas became the source of all other
S&stras. Later on, seeing the neglect of the Pur^ina under the changed
circumstances, I repromulgated them in every yuga, through my pai*tial

incarnation of VyAsa. In every DwSpara yuga I compiled the Purfinas to

at ^

fBE MATSYA PURABAM,

the extent o( 4 lacs of rflokas, and spread them in the world after dividing
tiiiem into eighteen. Even now the bulk of the Purfina extends to a hun-
dred crore verses in the Deva Loka. On the universe, however, its bulk is
abridged only to 4 lacs of iflokas, and is divided into eighteen Purftpas.—
S-U.

SQta.— Hear, 0 Ri^is ! the names of the different eighteen Purfipas.
I shall enumerate them to you, as they were described to Martchi by
Brahmft.— 12. *

(1) The Brahma Pttrdtjia- — Brahma Parana contains 13,000 flokas.
One who writes and gives it away in charity, along with a cow and water,
in the month of VaWakha, on the full-moon day, passes his days in
Brahmaloka, in happiness.— 13.

l2; The Padma Purdna . — At the time when this univeme came out
of the cosmic waters, in Iho heginning of the L'^tus TCalpa, and in the form
of a golden lotus, then the Padma Punina was revealed, describing that
creation, and it is oalled Padma Pnrana by ihe wise. And it consists of
55,000 rflokas. — 14.

<)ne who gives away Padma PurAna in charity, along with a golden
lotus and soflamum, in the nionth of .lyaistha. gels the benefit of perform-
ing an aivamedlia sacrifice. — -lA.

(3) The VipjM Puram, — Similarly, the rules of virtue laid down by
Pararfara, for the period wlien there was the Varaiia incarnation of Visnu,
in the beginning <^f Vurfdia Kalpti, form the Visnu Parana. — 16.

That Parana cojjtaiiis 2.‘h‘»00 41oka> an{l one who gives it away in
charity, along witli a cow and darifi^’d butter, in the month of Aslfldha, on
the fuli-inoon <lay, is purili(Ml of all sin aivl goes and rests in peace in the
region of Vanina. — IT.

(4) The Vnijii Punhia. — I’hc rtih > virl ue laid down by Vayu, along
with the glory of Rudra, ifi the »:5veta-kaipa, is known as Vayaviya Pur&na.
It contains 24,000 sJlokas. — LS.

One who gives it away in charily, along with a cow, sugar and an
ox, to a Brahmana, whose family is large, on the day when Rakhi thread
is tied on Uic wrist, in the month of i^ravuna. goes and resides for aKalpa
in the region of Siva.— 19.

f5) The Bhagamta Puvritia . — The PiirAna which begins with the
description of the sacred Gayatri worship, and goes on to mention various
Dharmas and which contains a narration of the destruction of the demoit
VfitrAsura as well as an account of Ihe famous men who flourished in the
Sarasvata Kalpa, is known as Bhagavata.— 20-21,

CBAPTEB LUI.

163

One who writes BhSgavata and gives it away in charity, along with
a golden lion, on the fulhmoon day, in the month of Bhadrapada, attains
final emancipation. It contains 18,000 tfiokas. — 22.

ifi) The Ndradiya Purdna. — ^The Nfiradlya Pnr&na, containing 25,000
rflokas is that in which Ndrada has described the Brihatakalpa and the
dbarnMS of the Bfihatkalpa. — 23.

One who gives away this Purft^a in charity, on the full-moon day of
Asvin, along with a cow, attains bliss, and is liberated from the cycles of
birth.— 24.

(7) The ilirkavdeya Punlna . — The PurSna which begins with the
story of the birds solving the difficulty of Dharma and Adharma, and
which the pious j^ages e.xplaiu in an answer to the question of the sage
(Jaiiuini), which has been described at great length by the sage Mnrkandeya,
at the request of the llitfis, and which contains t),00t) couplets, is known as
M&rkan()eya Pnra^a. — 2.5-26.

One who writes this Punlija, and gives it away in charity, along with
a golden elephant, on the full-moon day, in the month of K&rtika, attains
the benefit of performing Pupd^rika sacrifice! — 27.

8. The Agni Purdm . — The Piirapa which commences with the
description of the Itfann Kalpa, and which was a path of virtue revealed to
Agni by Vatfi$tha, is known as the Agneya Purana, and contains 16,000
dlokas.— 28.

One who writes this Purana and gives it away in charity, along
with a golden lotus, a cow and sesamum, on the full-moon day, in MSr-
gatfinl, attains tlie benefit of performing 16,000 sacrifices. — 29.

9. The Bhaei^ya Purdm - — The Puran^ in which Brahrai has des-
cribed the history of Aghorakalpa, the glory of the Sun, the existence
of the Universe, the characteristics of the aggregate multitude to Manu,
is known as the Bhavi^ya Pur&pa, and contains 14,500 i^lokas. — 30-31.

One who gives away this Rirdpa in charity, free from the feeling
of jealousy, on ^the full-moon day of Pau^a, along with a pitcher of raw
sugar, attains the benefit of performing the Agni^toma sacrifice.— 32.

10. The Brahmamimrta Purdm - — The PurApa which commences
with the description of RathAntara Kalpa, and in which Savar^i Manu has
described to Nfirada the glory of Kri^nia and the history of the Rathfin-
tara Kalpa, and in which there is also a constant allusion to Brahmavar&ha,
is known as Brabmavaivarta PurAna, and contains 18,000 ifiokas. — 33-34.

One who gives away this Brahmavaivarta PurA^a in charity to a

164

THE MATSYA PrUANAM.

Brfihmapa, on an auspicious day, in the month of M/lgha, on the full-
moon (lay, goes and enjoys in the region of Bralima. — 35.

11. The Liiiga Piiniiia. — The Parana in which fcJiva explained the
‘ virtues of Agiii and the four Vargas, vit., Dharma, Artha, Kfuna and
Mokaa, by manifesting Himself through the piMar of fire, which commen-
ces with the description of Agneya Ivali>a, and which was uttered by
Brahma Himself, is sty levl Tiinga Parana, an<l it contains 11,000 dlokas.
One who gives away tliis Pnrimi, along with sesamum and cow in charity,
on the full-moon <lay, in tiie moutli of Phalguna. attains the form of and
similarity with Siva. — 3G-37.

12. The Vavdhu Purun<i, — Tliv Parana in which Visnn has described
the glories of the Great Boar to i!io goddess Karth, and whicdi was rccilod
in connection with tlm Manava Kalpa, is known as the Van\ha Parana,
and contains 2J,000 stanzas.—

One who gives away this Pur'tna in charity, along witli a golden
eagle (Gran da), cow and scsaniuin, mm liir r»dl-nioo'i day, in tlic month of
Chaitra, to a Brahmana with a large lauiiy, ivacho tlio region of Visnu
by the favour of Vara ha.—

13. Skan hi P irana m which ili.* six-facod Kar-

tika has expre-sed tlif \ luuc- <.} hi'^h ( hi.'^nu n an 1 al^oahont the worship
of Mahadeva, is known a-; Skajcl:' Pin.':n i It c civncnccs uitli i!ie do.-^-
criptit)n of the .Mahesvarn l)Ijai nm.-, as i oi ! in the Satfuirusa lvalj>a.
and contains 81. lot) jJloka-, in this ni'd.il - 11-1-

One who gives away thi- IVir ni i, ai »i.l; wiili a gi)l lon trident, after
Avriting it out at tin,* time o{' tlie S»i3i lx ing in il.t- l:Zth sign of the Z(xliac
(Pisces), goes to tbe regio?i v>iv:\- 4’\

14. The Varna }ia Pardija - Th<‘ l*Mi’An,i oi wliicli tlic f(UU’-face<l
Brahma has related tlie glorie- r,|’ Trivikr.iina. and wliich dcscribtjs the
three Vargas also to ilu [k»\a-, aftco- doeluring the glory of Vaniana, is
known as the Vamana P»n’ana. and c^uitains l(».(K)0 ^<lokas. It describes
the Kalpa, and i= 5 a>ispi(;ir,n-. Following Khnna Kalpa, one who gives it
away in charity, after writing it nut nnafly in Fne autumnal, equinox, goes
to the region of Vi^nii. — 14- lo.

15. The KArmn Pnr<hin -Tlio Ihirana in whieh Visnu has dwclton
the glories of the four Vargas (Dharnui, Artlia, Kama ajid Mokija), in the
form of a Kflrma, in the RasAtala regions, bedore tlio sagits, in connection
with the story of Indradyumna, where India vv.as also present, through
his companion Indradyumna, is known a.s Kflrma-Purana, and is related

‘ T* 1ft 060 41okas. — 46-47.

OHAFrER TAIL

105

One who gives it away in charity, along with a golden turtle, at
the time ot the equinox, gets the benefit of giving away thousands of
cows. —48.

10. The Matsija Parana . — ThePurana in which the Lord has related
the glory of Nfisimha to Vaivasvata ^fanu, at the beginning of the Kalpa,
with a view to propagate the i^ruti.s, in tlif3 form of a fish, and in which
the Lord has also described about the seven Kalpas, is known, 0 sages, as
the Matsya Piirana. U contains M,000 slokas. — 19-50.

One who gives this Pur/ina away in charity, along with a golden
fisli and a cow, at the time of tho summer solstice, acquires the benefit of
giving in gift the entire earth. — .11.

17. The Qaruda Parana . — The Purana in wliich Kfisna has described
tho birth ot Garuda out of the cosmic egg, in tho Garuda Kalpa, is
known as Garuda Punlna, and contains 18,000 rflokas. — 52.

One who gives away tliis Purana in charity, along with a golden
flamingo, attains a place in the region of iS^iva, endowed with highest
perfection.— 53.

(18) The Brahimnda Purana . — The Parana commencing with the
glory of the cosmic egg, and in which Brahma has described the future
Kalpas as nvoU as tlio history ot the Universe to the Devas, is known as the
Brahmauda Parana, and contains 12,200 sllokas. — 51-55.

One who gives fiway this Purana iu charily, along with a yellow
w'oolen gairaent, and a golden cow at the time of Vyatipata, attains the
benefit of a thousand Rajasuya sacrifices. — 5G.

Sflla said : — Vyasa, of wonderful activity, explained these eighteen
Puranas, to the extent of 4 lacs of slokas, to my father, and the latter
told me about it ; ami I, 0 Risis ! have described the same to you.— 57.

The venerable sage has abridged tho Puranas for the sake of the
good of this W(ukl ; otherwise, the entire Purana existing in tlie Deva Loka,
contains a hundred crore iJlokas. - 58.

Upapurav^s — (1) NrisUpha. -1 shall now' tell you about the
difference between the Puranas that exist in tho universe and the secondary
PurAnas. There is a mention of N|isimha in the Padiiia Purana, and the
18,000 Slokas (dealing with the history of Narasirpha) forms the NArsimha
Purana (which is one of the secondary Puranas). — 59.

[2j Nandi tipapiirdrjia , — Where SwAmikArtika has described the
glory of the great goddess NandA (the portion dealing with that), is known
as the Nandt PurAnia.— 60.

160

THE MATSVA PURANAM,

(3) * Samba iipapuran *^. — That Parana in which Lord ^iva, taking
His most noble consort, Gauri, as Lis audience, has related about the
future, as found in the Blmvisya Parana and also is styled by the sages
^as SAmba Piirana.—Cl.

(4) Adilya npapiirdiia . — The learned who know, say that the recitation
of the list of tlie Ihii-rinas dealing- witli the ancient Kalpa, is conducive to
glory, fame and long life. This is the order of the PurSnas, as described
above. Similarly, the Aditya rpapurana is also mentioned therein. — 62.

() Risis ! the secondary Ihininas have been deduced from the original
eighteen Puranas.— 63.

The following are tlio live characteristics of the Ihiranas : — They'
describe (1) the creation (d ilio universe, «l\) its genealogy and di.ssolntion,
(3) the dynasties, A) the Manvantaras, «.*>; tlic dyna>tic chronicles.- 64.

The Puranas, with these live characteristics, siug the glory of BrahmS,
Visnu, the Sun and Rudra, as well as they describe also the creation and
dissolution of the Earth. — do.

The four Vargas (Dhanna, Artlia, Kama and .Moksa) have also been
described in all tlie Puranas, along with evil consequences following
from sin. — 66.

In tlie Satvika Purina^, tlicre is !aigf*ly a monlion of Hari’s glory.
In the Rajas Purana.-^ tlicic Is the grcatiT mention of BralnnaH glory.
In the Tamasika Purrnas, tliere is a ineinion of i^iva and Agni’s glory.
In all kinds of Puranas, of all the three attributes, the glory of Sarasvali
and the pitris have brou described. — dT-OiS.

The great sage Vvasa, after ciinpiling the 18 Puianas, indulged in
the composition of thest<»ry of Muhabharata, in order to magnify their
bulk, which was an addition to the Purnnas, by another lac of eJlokas. And
in which he lias condensed the sf use of tlie Vedas. -'-GO.

The glorious story of Ramayana, sung by the sage Valmtki, at the
instance of Brahma, also extends to a hundied crore of iJIokas.— 70.

Brahin/i narrated tlieorigifial Ramayana to Narada ; the latter reveal-
ed it to V&lrnlki, who gave it to the world, and which is a means of giving
Dharma, Kftipa and Artha. And in which way the famous epic exists in
the world, and contains 5,25,000 ilokas. — 71.

The learned know of the Paranas of the ancient Kalpa. The recitation
of this list of the Puranas is conducive to prosperity, fame and long life.
He who reads or listens to it, gets wealth, reputation, long life and emanci-
-riotinn.— 72.

fBB WAT8¥j^.PURAN4U-:

(^, ^ WTOI Naite a^ntftya-<M the two ankles of tlb loff« sacred to RoWnt.-
Bteristn. ^ - * . . ' ^ ’

(3) ^1% Nam^Yaradilyta-oii tho two shanks, fft)ni th% anklo tatho kneo,

s the two knoes, sacrolfto tho Asvini asterism. ■» ^ ^

(4) fWQ Xamah Sivaya — on the two thighs, sacred to the Pftrva ^Adha ^6.

Jttara Asadha. . ' ‘L’,

( 5 ) Namah Patlehasaraya-on tho organ of generation, sacred to PArW»
}halguiii and Uttaraphfilgnni.

(6) Namah «>arngadh{iraya - on the waist, wheiv Visnu should be wc^'

shipped, sacred to K.rittikd asterism. '

(7) Namah Kesiiiisud'auaya— on tl o two sides of tho ribs, sacred to

JPdrvabhftdrapada and Uttarabhlidrapada. y

(8) Namah Damodarftya—on tho two arm-pits, sacred to Revati asteriftin.

^ (fl) Namah Madhavaya -on the cheat, sacred to Aniiradha astorisni. ;

^ (10) Namah Aghaughavidhvamsakaraya—on tho back, sacred to

DhanifthS asterism.

(11) W Namah MrisiaiikhachakrasigadadharAya - on tho fo<ir arins,

sacred to VisAkliA asterism,

^ (12) Namah MudliusuiUiiaxa, -on the hands, sacred to Hasta astorism.

^ (13) W Namah Samnaiiiadliisfi.VH-on tho tips of tluj finger, sacred to

. Piinarvasn.

^ (14) Namah iMutsyaya. Then the nails of tho Fish iMatsya) should; be

j^>vorshipped, sacred to AslesjA ast<‘risin. No mantra in tin' original.

( 15 ) Namsh KiiiMnaya Kurniasya Padaii Saranam vjjajAini —

,^n the throat, and the fool of tiio Tortoiso (Kilrma), sacred to Jy(‘sth.i.

H (16) ’T*!: smjfW Namah VaraUAya— on the two ears, sacriai to Nravaina asterism and
tho Boar (VarAha).

(17) -N*< snail ’NcisimliaMi IXiiiavu.sudarol.va «»n ilio month, sacred

to Pu§y& asterism— Man- Lion.

• (18) «WW t ^ W Namah KarauavAmanaya • on the loro of I ho teeth, sacred to
- 8vAti asterism and V:\mana (Dwarf) avatara.

(19; Namal/BhargavanandanAya -on the gullet of tho mouth, sacredrlo

* .Satabhisa astorism and Parasu Kaiin.

‘ (20) Namah Hainaya—in the no'io, sacred to Magha asterism and Uaghnu^r

:rdanalUma.

(2l) »ni: ^xm Namah liamaya VigUOrnitaksiiya -in tho eyes, sacred, to

.'^figaslra asterism and Bala Unmii

ipw wrm Namah Buddliaya .Sfintay.i -on the forehead, sacred to'Chltlfk

E aiid Jluddha.

«i«l; fwikw Namah Vjsvcsvara KalklrOpiuo - on the head, saored;^'^

asterism and Kalki.

C' ^24) ^ Namah Harayo— on tho hair, sacred to Ardra asterism and Purusottama.

^ 0 - 10 .

t;.. On the day of the fast worthy Bralimanas should be honored. 20. '

^ On the completion of the Vrata, the devotee should give away ^

.^'.beautiful and big golden mace, studded with pearls and other jewels, coWs

OHAPtwn uv.

garfiieuts, I^dstead, Ac., to ii iTioiis^Brahmana, versed in the Sainavedieij
The mace ebould be placed in a pitcher of water. — 2 1 -'22. ^

all that-, the devotee fdiould give away other things worthy o{|
being offered to ft Brfihmana,«{ifter which he should devoutly pray to the*
-. Lord. to ful^ his desirea in the words : “ Manoratham nah Saphalikurusv'at?^
hiranya gai’bli&cliyutariidrarupin” 0 thou having the form of

• yij9u.;^d i^iya, fulfill all my cherished desires.— .23. ="f*

-The image of Visnii along with that of* Lak§ml, should be given^
^.avray tathe Br^Iimana and his wife, with a peaceful mind. So also shoulcW

* .be giv^n a bedstead, made of wood, without any joints. — 24

ft * * . • •

. The devotee sliouhl recite the following : — “ As the worshippers
Vi§nu never get any siilTerings or sin, so let me get beauty and health aa,i
well as highest devotion towards Ke4ava ; as the house of the Lord isl.
never devoid ef Laksnii, so iny house, may never be bereaft of my consort*
in all ray life ; 0 Krisna.*’ — 25-20. \

After that, the Bralinuina versed in astronomy, should be dismissed!
by giving away the .iraoge of the naksUra i>nrusa, along with clothes, »|
garland, sandal paste, &c. The worshipper slionld abstain from salt and oily
food during all the tweiity-sevcui days of his oi)servaiice of the Vrata, and ’
should feed others according to his means, witliout giving way to miserli-
ness.— 27-28.

The worshipper of the naksatra puru$a attains all his desires, and
at the ejjd passes his days in the region of Vihiiu with happiness. He
washes off all his sins as well as all the sins of his deceased ancestors
coimnilted in his present and past lives, — 29-30.

The married woman or the man who reads or hears the story of this
observance with devotion, will free herself or himself from all the sins by
hearing and reading it. This observance confers many blessings on the
worshippers. — 31.

Here ends the fifty- fourth chapter dealing with th^ observance called
naksatra piirusavmta,

A/ote.~ The twenty seven Nakfatras which are to be worshipped in the ceremonial in
the month of Ghaitra commencing with the Moon whiui sho is in the asterisra, Mdld, and
on successive twenty-six days, wlien sho passes through different other astorisms arst
shown in the Table opposite to this page which has been reproduced from Colebrooke>.

The asterism, Abhijit, is no longer, counted amongst asterisms.

THE MAT8YA PUEAEAM,

not of lustre, fortune oiul prosperity, similiirly let in > no l)o also in llio

enjoyment of saino blessings.*’ —

“ Lord ! wlio else is there, {'Xceptinij 'rhyself, to t me prosperity ;
consequently, bo jdeased to safely and eomfortably see me tlnongii this
mundane sea of trials ami ironldes/' - -7.

After that prayer, the devfi'O sboidd eireuinambuh te and salute the
Deity, and then dismiss tlie IbAlnnana ami send to hi<! honse all the things
given in cliarity. None of them slionltl be ki‘pt in dn* limise of the
worshipper. — 28.

Nothing should be said about this saered oh>ervanci' to a blasphemer,
to a perst)n of evil eondnet. t<» a hypomiie, or to a false r*‘nsi'm‘r, for they
are liable to profane it. nuina .v>, \V‘mld lead t(^ sin. — 2‘d.

The .self-eontr« lied ar.d the dt‘v«mt are worlljy of being told about
the mystery of this <'b.sei vanee. d'hi)*-e learned in the Vt‘das a.ssert that it is
the destroyer of all sins and gi\er i>f all [jeaee ami happiness to men. — 30.

Those women and men who ohsin ve tliis ordinanee witli devotion,
are never bereft of their sons and other dear ones. They attain the Divine
felicity, and are free from the </f di-oa>e, grief and suffering. — 31.

This or<linance wa^N at <»lw;Mve 1 by Vasi.^tha, Arjnna, Kuvera
and Indra. Hie mere n cltatlMa of lii»erao> Mue from al! sins.*— 32.

One wiio reads or i;/- !'a‘'i oh -*^i-vane(', endears

himself to In Ira .aijd IkI,* - ii-s i*'-.’';.--. * w ( » t“ Ijcaven from

helh-33.

Here eivh th( ‘/e.'-O’*''?'/;;

Oiili { w.;:''/ f wo V

t'tr (jl

ciiAiHd:!; Lvi.

The adorable J^iva >;ii ! : 1 M;ail n- w exfdain to ymi aliout the

Krii^nastami Viata /(n’'llna.»j< e v.hirii i'- tho <h‘-tr )yc*r of all evils, 'rids
fast gives victory, peaeo and emarji-ip ition t-, m< n. •

^ahkara sliould bo \vm-l:ipp<d nn th(‘ ilghth day of the dark
fortnight in the month n\ M/ovra'hr^a, on ihe eonwponding

day of Pamia, MahcJ^vam in M.'»</h:i, Mnl./nhoa in PhAignna, Sihanti
in Chaitra, 6iva in Vais^ddi.i, Pa^tipati in dyaistha, Ugra in i\sAdha,
l^arva in ^ravana, Tiayarnba!;a in Ihiadra, Mara in the inonlh of Atfvina,
liJAna in Kftrtika. Tlie.se pujns should be performed every month, on all
the 8th days of the dark fortnight. Tlie devotee should worship the

CHAPTER LVl,

173

lin limanaH, and nlioiild obsaive a f»iKt after givinjEj away cow, land,
gol‘1 and cloili to especially to tlie devc^tees of {^iva. In tlie

niflit time, S^va should iai wcavhipped witli l^ifiehagavya and with
nrlneof the cow, clarifier|-l)iitt(*r, cow’s milk, Kcsaimiin, barley, Kurfa
gijiSH, water, the water of tiui wasliing of tli^ eowv,’ luu’ns, (lie leaves of
l^irisa, arka (Calatropis gigantea), leaies of Bilva faeglo inarrnelos) and
curds. — 1-0.

I*aiicliatfav.'»y.a— Five prorluots of tho cow, taken collectively; t.e., milk,
curds, clarified butter, urine and cnwcliing.

The worshipper shoul<l feast thr? Iearnc<l and the pious, from Margefi-
i^a after an interval of twf) iminth<, n.-ider llie followirig trees : —ailvatha
(tho holy lig tree i, vata Mho Ininyau tree), ndiinihara (Ficus glomerata),
plaksa (tho rose-apphO, bntea frondc-sa', jambu eugonia jambo-

lainO ; and he slnudd use the tooth-bi usli made »»f tliese trees tocleansehis
teeth on those days. An olTeriiig of arghya waier and Idack cloth and
black cow .should bo made to the Deity, and at tlie conclusion of the fast,
curds, grain, canopy, flags and clmiuara, <Scc., should be given away in
charity. — 7-9.

BrAlimanas should bo given the five gems, along with a vase of water
and a black <!Ow, gold and dilTerent kinds of cloths. If the worshipper
be not a position to give away all that, he should give a cow at all events.
Close-fistedness should not be exereiseii in charity, for it leads to sin.
One who ob.serve.s the Krisna>tami fast accf*rding to the rule.s laid down,
enjoys Ijappiiiess after Ijoing venerated by the Devas. for 307 kalpaa, in
the region of J^iva.--10-1 1.

Here ends the fi flu-sixth chapter denlimj udth the Krivjtaip.vnivixita
to be observed on the eighth day of the dark fortnight of every month.

CHAPTER LVII.

NArada said : — " 0 Lord ! with moon as thy crest-jewel, pray tell
me all about the ordinance, the nbservanoe of wliieh begets long life,
health, feciindjty of the race, kingdom, in several successive lives.” — I.

Tho Lord Siva said : — Narada ! I have already explained to you
about tlie ordinance tlial confers everlasiiug blessing on the devotee, and
I shall now al.so explain to you more clearly about it, as described by those
learned in the Puranas. — 2.

Rohintclianclra sJayanavrata is most sacred. The devotee should
worship the image of NArAya^a, .after reciting the names of the moon in
observing it. — 3.

174

THE MATSYA PURANAM.

When the full moon day falls ox\ Monday, or when the Rohini aaterism
falls on the full moon day ; the learned shoultl bathe with pailchagavya
and mustard, and, after that, should recite “ Apyasva” Mantra for a
hundred and ei^^ht times. — 4-5.

A’ote.— Apyfisva— A Vcdlc Mantra.

Tlie ^udra also may observe this Vrata with extreme devotion, free-
ing himself from the C(nnpany of all unbelievers, and should devoutly
salute tlie Gods, Moon and Visnu, with the following mantra, instead of
the Vedic one : — SoinAya VaradayAtha Visnave clia namo namah. — 6.

After finishing his bath and the recitation (japa of the mantra, ho
should return to his li«)nse. and worsliip Madhusudaua, by offering fruits
and flowers and singing the nanie:'i of Moon (i>uma\ as given below. — 7.

After rocitinf? (1) %ini| Suninya .\antnya nnmali. slioiild be worshipped the

feot (of the Divine ima^o), and nftor recitiii;; (2 Auaooulhauiiio nainalt, should

be worshipped the shanks Uiwl knees, ul'toi* reeibin;? Julodai'A^a namah, the two

thighs, and after reciting' ^4) sfii: AnantnbAhvo natuah, tliec^gaii of genoratiou.- 8.

After rcelting (5) KAiuAwi siihhapradaya namah. the waist of the moon

should hft worshipped. After reeking (ft / Arnritodaraya namah the stomach,

after re iting (7) ' a-sAiiicaya namah, tho navel should bo worshipped.— 0.

After rocking (8) CMmudraya tiamah. the mouth slionld be worshipped, after

reciting (9) fj^iTrRiqTii Dwijadhijn'iya namah, t lie tevih. afier reciting (10) lyii:

Chandramasc namah, the f:i'*o (lifisy.im), after rcvUling ; 1 1} Knnuulvantavana

priyaya namah, the lips. -lo.

After reciting (12) Vanau.sadhinas.iya namah, (In; nose, after reciting

(13) Anaiidaidifitiiyu namah. the l»row>, afn.-r reeking fl U im:

ludivarasyainakaraya nainah, tlie eyo.s like lotus. — 11.

After reciting (15; w. Sian.usiadlivaravanditiya namah and iw:

Daityanisudan^ya namah, the two eais,. after reciting (10) g^n^rwra ’nt: b'dadhipriyfiya
namah, the forehead,, and after reciting (17) Susumnadhipatayo namah, tho

hair.— 12.

After reciting (18) wjui i^asamkaya namah, the head of MurAri, after reciting (19)
Vi^svaraya namah, (lie c<»roiiot (of the Divine imago). liohini should also be
worshipped. The devotee, i»y praxing : **0, Kohini, the beloved of tho Lord, also known
nndor the name •)f T.akstni, O blessed one,” siiould, otfor sweot-suielUng flowers, incenso and
eatables, etc., and sleep on the floor in coui-se of the night on getting up e.'irly in (he
morning, and aft! T taking his i»a(li, he should offer a vase of water, gold and eatables
to tho BraUmana. with the mantra ipti; qrqnpttipmi: and then hoar the recitation of some
sacred book (ltihftsa)..for a couide of miihartas (96 niinubcs), after taking twentyeight morse
Is of food with clariftod butter, milk and urine of the cow, but devoid of flesh and salt.—
I 3-15.

Then be should worship tho Moon and Visnu with Kadamba, blue-
lotua, Ketaki, jastnine, lotus, 8(«vali, kuvaja, while kaiiiiair and chaxnpaka.
—16.

CHAPTER LVlt.

176

Hari should be worshiped with all the various kinds of flowers that
bloom iu various months, from the beginning of tlie month of Sravana.*— 17.

In this way, the devotee should go on with the worship, according
to the prescribed rites till the end of the year, after which he should give
away a bedstead, along witli a mirror and other tilings in charity. — 18.

Then he should make an image of Rohini and tlie Moon in gold.
The image of the latter should be six fingers in length and that of the
former four fingers. And lie should give them away to a good Br4,hmana,
along with eight white pearls, white cdoths, milk, some utensil of bell,
metal, rice, raw sugar, sugar-cane and fruits. — 19-20.

lie should also give away after that, awhile cow, with its horns
plaited with gold and hoofs covered with silver and its back covered with
a cloth, along with utensils and a couch. — 2J.

Afterwards, the worshipper should bedeck thcBrahmana along with
his consort with fine clothes, &c., and shouhl look upon him as the moon
in company of Rohini. — 22.

And he should then pray, “ 0 Lord ! as Roliini shines in Thy bouse,
so let my house, too, be full of lustre.— 23.

0 fiorcl Moon ! as you bring happiness and emancipation to all, be
merciful enough to shower the same blessings on me ; and let my devo-
tion in you always remain firm.” — 24.

“ 0 liord ^looii, grant me health and prosperity. I am afraid of
this world, and desire bliss at your hands.” — 25.

This ordinance is very dear to the Pitjis, and the observer of it
attains the region of the moon, after being the lord of the three worlds for
307 Kalpas, and then gets final rest. — 20,

The women folk, observing this fast, beget tlie same fruits, and are
liberated from the cycle of births. — 27.

One who reads or listens to this form of ordinance, gets pure intellect
and goes to heaven where he is venerated by the Devas. — 28.

Here e^ds the fifty-seventh chapter describing the worship of
Roll irjiichandra sa yn navrata .

CHAPTER LVIIL

Sflta said : — The King Vaivasvata Maim asked the Lord, who was
lying in the water in the form of fish, to explain to him when should
ihe sacrifioe be performed and what feasts should be employed therein,

178

THE MATSYA PITRANAM.

and wliat kind of altar should be made for the occasion to consecrate
a newly built tank, well and pool, grove and temple. - 1-2.

He also asked the Lor<l to explain what fees to the ofiieiating priest,
and Sacred offeiinii»s to the Pcity should tlien be made. Wluit arc the
proper time and place for this observance, and what preceptor should be
appointed. — 3.

The Lord Fish said : — Hear, 0 .Mighty-armed, the rules about
tanks, etc., as laid down in the JtihAsa and the I’urAnns, by knowers of the
Ve<la. At the end of the summer solMiee, the man performing the cere-
mony should get the prepaiatory riles to the ohservanre performed in an
auspicious bright fortnight, after eonsulting a Bnilnmina. — 4-5.

After that, he sliould got a nice Vodi stpiare altar', measuring fonr-
hands in length, with four o]h nirjgs imnle. near the lank, etc., to be
consecrated, in the nortli-easti rii dirtctiou.— I).

A pandal (mainlaim.. lueasmijig sixtranj hands, with four openings
should also be made, ami ihin an'nml the altar sliould he* made pits
(gartas), live, seven or nine, Imi mu m«>n* in numher, nno (mbit fle^'p and
three circles nuiiul them. The rce«'ptaf]o yoni' of the altar should bo «
one span long ami six or -oven lingm-^ iu* a !. * - 7 S.

Vita«ti = A moiisnr<‘ of I- iigth < «j[ual to 1*2 lint^cTs (Ivin^ the di.stjinco bct.wcen
the extended thumb and the littU*

Tlie gnrtas or pii^ sh nlo bo feven in jnunbc'r, and the circles
should be tlirec inches (j'arva". u*. j.i Ijcloiit, Flags and buntings

of the same colour sh^iijd be oi* ail <. -iK

In all the four dlicclinh> « f tlie pandal. arcla's of the twigs of the
Arfvatha, Udumbara, IMak-a an I X’i.fa nocs, Mrndil bf iMa'l(\- -iO.

Then eight Bralmiaiia^, ^niNc-i in tie- A'edas, ^iiuiil.l bo employed as
sacrificial priests lhotA», eight us wardfi.-. umi another eight as Japakas,

— 11 .

Note— JftpakassOno who mutters prayers.

The Brahamana who has all tlic virtues in him, who is able to
restrain his passions ami know.', the mantras, is calm ami belongs to a
good family, should be clioseii to perform the funciiuns of the priest
(Purohita).— 12.

Water-pot and materials of saciifice should be placed at each of the
gartas (pits), after which a fan and a white chamara should bo placed
on a big plate of copper. — 13.

Afterwards, the family guru (AchA^rya) should scatter on the ground

OBAPTEB mm.

177

the diffarent kinds of boilsd rice and barley for presentation to the Qods,
after reciting the Vedio text. — 14.

The sacrificial posts should be made of the glomerous fig, measuring
three cnbits, with closed fist, in length, of the hand of the sacrifioen It
is 'also auspicious to get them made of the mze of the worahipper. — 15.

Twenty*five flitvijas (the eight HotAs, eight Dvftrap&las, eight
J&pakas and one Pnrohita), arrayed in ornaments of gold, should be
presented with golden ear-rings, armlets, rings and different kinds of
cloths, without making any difference between them. But the family
(Aoh&i^al should be worshipped with double the number of things offered
to the Ijtitvijas. After that, tlie worshipper should give away in charity
the things liked by him the best, along with a bedstead. — 16-17.

The turtle and the crocodile should be made of gold, the fish and
the un venomous water-snake should be of silver, the frog and the crab of
copper, and the Sidum&ra (porpoise) fish of iron. All these things should
be prepared from before, 0 Lord of men. — 18.

Then the worshipper (yajam&na), bathed in the water* of different
herbs, according to the Vedic injunctions, by those Veda-knowing priests,
should enter the sacred pavilion, wearing a garland of white flowers, white
garments and smeared with white sandal paste, through the western
arch, in company of his consort, sons and grandsons, etc. — 19-20.

Then the learned should draw up a ring with powders of five colors
by uttering auspicious sound, while the music of drums is playing. — 21.

Then a circle should be made, with sixteen spokes in it, and in
the centre a figure of a beautiful lotus of four leaves should be made. — 22.

Afterwards, images of the planets and the regents of the world should
be established in the proper directions on the different altars, after reciting
the Vedic hymns (prescrbed for the occasion).— 23.

Then, images of the turtle and other water animals should be estab-
lished in the middle, after reoitin'g the hymns of Varnpa (the Gk)d of
waters), and afterwards images of the Deities, Bndimi, l^iva and Vii^u,
should be estalrlished. — 24.

After establishing the images of Qapeda, Lakemt and AmbikA, and
for the peace of the Universe, the images of the group of the Bhfitss should
be established.— ‘26.

ffota— Bhfttaa Btements, denums.

Then the pitchers full of water should be covered with clotites, in-
censed with the odour of flowers and fruits. — 26.

176

TEE UAT87A PUBAEAM.

After garlanding the warders and patting sandal paste on them, the
Aohftrya priest should ask the warders (tlie DrArapAla priests) by say-
ing patbadbram" to chant the Veda. — 27.

In the east should be seated the Vahavrichas (the two priests versed
in the Rigveda), in the south the two Dv&rap&las (learned in the Yajur*
veda), in the west the two Dvarap&las (learned in the iS&mveda), and in the
north, similarly, the two Dv&rapftlas (learned in the AthaTva*Veda). — ^28.

The worshipper should seat himself ou the south side, facing the
uorth and the Ach&rya should ask the eight (HotA) priests " Yajadhvam"
to commence the sacrifice ; and to the skilful J&pakas he should say
“ ti^lhadvam” (to sit down). Thus directing them, the Achftrya, versed in
the sacred text, should sprinkle water silently round the fire without utter-
ing any ritual formula. — 29-30.

Sacrificial fuel and clarified butter should be offered to the Fire,
after reciting the hymns of Varuua, and the sacrificing priests should also
be made to do the same all round. — 31.

Afterwards, according to the prescribed rites, offerings should be
made to the planets, Indra, l^vara, Maruts, LokapAlas and ViilvakarmA.— 32.

Then the knowers of the Rigveda, seated in the east, should
separately mutter the formulae of RAtrisfikta, Rudrasfikta, the auspicious
PAvamAnasfikta, and PurusasQkta ; in the same way the DvArapAlas,
learned in the Yajurveda, seated in the south, should separately mutter
the formulae of Indra, Rndra, .Soma, Kflsmnnda, Fire (.TAtavedas), and
the Sun. — 33-34.

Similarly, the DvArapAlas, the chanters of the SAmveda, seated in the
west, should chant the hymns of VairAjya, Pauru^asfikta, Suvarna, Rndra
SaipbitA, ^i^va, Panchanidhana, GAyatrisfikta, Jyestha SAma, VAma-
devya, BrihatasAma, Raurava, Rathantara, KAnva, GavAm Vratam, Rak-
fioghna and Vayas. — 35-36.

Afterwards, the learned (DvArapAlas) in the Atharra Veda, seated
in the north, meditating on Varupa, should devoutly mutter the formttlae
of the SAntikas and the PauB(ikas.— 37.

After performing the above-mentioned ceremonies on the first day,
adhivAsana should be done, and then the earth of the following places,
viz., Elephant ward, stable, well, lane, pool, cattle-shed, ant-hill, the
place where four streets meet, should be put into the pitchers full of water
(placed in the pandal).— 38.

JVote.— -AdhivtaaiiasSoenting with perfamoa. (S) Preliminaiy oonseontlon of an imagoi
its invowtioa and worship by saitable mantraa, before the oommenoemeat ofaaaotiAoe,
(8) Making a divinity auame its abode in an image,

OBAPTBB IVIIL

179

'k'

Tbea the worshipper should bathe in the water, incensed with the
following things the yellow pigment white mustard, sandal paste and
resin together with paSohagavya (five products of the cow). — 39.

Having thus finished the preliminary rites performed with the utter-
ance of great mantras, with regard to each ceremony, the worshipper
should pass the night in sleep. In the morning, the worshipper should
give away cows to the BrAhmapa, i.e., 100 cows or 68 or 60 or 30 or 25.
-4041.

Later on, on some auspicious day and hour, as calculated by the
astrologer (S&mvat8ara\ the worshipper should give sway after making
her pass through the water of the pond, etc., to be consecrated, a cow
decked with gold, to the Br&hmapa versed in the Simaveds, after chant-
ing the text of the Vedas accompanied with music.— 42-43.

Afterwards, the worshipper should put, five different kinds of gems
on a plate of gold, and give away to the Br4hmapa, and should place the
alligator, fish, Ac., in a pond. Then he should worship the above-
mentioned cow standing in water, held by the Br&hmapas versed in all
the four Vedas, with the Ganges water, curd and rice, and should after-
wards make it swim in the water facing towards the north.— 4445.

The cow should then be bathed by reciting the text of the Atharva
Veda, such as punarSmeti, etc., as well as &pohi 9 (h&, etc., and then the
worshipper should return to the circle of priests. Then the tank should
be worshipped and bali offerings should be made on four sides of it.
Afterwards, homa sacrifice should be performed for four days. — 4647.

At the end of these ceremonies the Cbaturthl-Earma should be
performed, when the worshipper should give dsk(iin4 to the Br&hma^as,
according to his means, and should mutter mantras of Varupa. — 48.

Then the entire materials employed in the performance of the
sacrifice, including the pandal, should be equally distributed to the
Ritvijas, and the golden bedstead^ should be conferred on the chief
priest— 49.

Afterwards, the worshipper should feast either 1,(XX), 8(X), 50 or 20
BrkhmsQas, according to his means, which is the way of consecrating the
tank, as described in the Purkpas. — 50.

And, similarly, it has been laid down for the consecreation of wells,
pools, small tanks, Ac. — 51.

As to the consecration of palaces, groves, lands and buildings, the
ritual formulae are somewhat different from the consecration of tanks.

i4V(^'3nIlnl;>]nto’ presorifawd llten ritea fov Ae WMlAy^ Fbrty people,
iiPleeeilMouMble oiroueaetatfoeis, shoald follow Ae EkAgiti rites, wiAout
giving way ’to nu8erUne8B.-^52.

The consecration of tanka in the rainy seasons and autumn begets
t]i» fruit of- Agnietotoa sacrifice, and of the V&japeya and Atir&tra sacrifice

in Ae seasons of Hemaiita and iSi^ira. — 53.

Ao/a -il^olffomassa protracted ceremony, oxtonding over several days In spring*
Vtjapeyssspsrticolsrsaorifloe. Hemsotssswiater season. 6ls1ra=spriog season.

The consecration in the vernal season tVasanta^ begets Ae benefit of
Aivamedha sacrifice, and of the RAjsfiya in the summer season. — 54.

The Lord has said that one who performs the ceremonies mentioned
above, with the mind purified by scriptures and with full faith in them,
goes to the region of ^iva and resides iii heaven for many ages. — 55.

Afterwards, that man goes and enjoys in higher regions, and re-
maining Aere for the full life of BrahmA, to the extent of two Parfirdhas,
gets emancipation and enters into the liighest stage with Vi^nu. And
all this he gets through the merit ac(|iiired by the performance of Ais
ceremony. — 56.

Here ends the fifty-eighth chapter dealing with the eonseeration
of tanks, reservoirs, etc.

CHAPTER LIX.

The Risis. — Suta ! Tell us in detail the rites which the wise should
observe in dedicating and consecrating a tree, and also the region in which
he would go after his death. — 1-2.

Sfita. — I shall explain to you, 0 Lord of the world, the rites of
dedicating as well as those prescribed for the laying ont groves. .. One
shoald follow the rites, as dictated for the consecration of a tank, and
should Aen plant the trees ; the Ritvijas, tlie pavilion and the AehAryas
should' be arranged in the same way, and tlio Brfihmaijas should be adored
with sandal paste, Ac. — 3-4.

Afterwards, the trees should be baAed with the water, mingled with
allAe- prescribed medicinal herbs, and then, garlanding them, they
Aould' be wrapped with cloth. — 5.

Then with a needle of gold, the Karpavedha ceremony Aould be
performed on the tree and, similarly, with the same golden stick Ae eyes
of the tree should be painted with black pigment.— -6.

Note.— Karvavedha— The piercing ot the ear with needle to put on earring.

il^ter Aat, seven or eight fruits made of gold should bo pUfCed on

AeadtUB.— 7.

‘kpekt

* The inoenee of the resin (gugj^la) is considered best on snch an
O OTft gioni, Copper pitchers, full of water, should be placed and worshipped
with cloth and incense, &c., after placing corn on them.— 8.

Then the pitchers containing gold, &e., inside them, should bh
placed close to the trees and sacrifice should be made after which offerings
should be made to Indra, Vanaspati, LokapAlas, <&c., according to the
rites prescribed. — 9-10.

After that a milch cow, covered with a piece of \rhite cloth and
wearing gold ornaments and having, her horns covered with gold, should
be let loose between the trees planted, with her face turned towards the
north. A milking vessel of bell-metal should also be included among
other things to be given away with the cow.— 11.

Then the trees should be watered with (the water contained in) die
copper pitchers, after reciting the Mantras of the lUk, Yajn, and Sfima,
addressed to Varnna, accompanied by music and song. — 12.

Afterwards the worshipper should bathe with water, taken from the
above pitchers, and wear white garments, and then with a peaceful
mind should confer on the officiating priestes the cows, the riches,
bedsteads, sacred threads, bracelets, rings of gold, clothes, sandals, alSng
with other things, and feed them on milk for four days. — 13-14.

Libations consisting of mustard, barley and black sesamum and
wood of butea-frondosa, should be offered in the Fire, and on the fourth
day, festivities should be observed and Daksinfi should be given to the
Br4hmapas, according to the means of the worshipper. — 15.

The worshipper should also give away with an easy mind other
things which he likes, and should salute and dismiss the chief priest
(Achlf^ya), after giving him twice as much as he gave to other officiating
priests. — 16.

The wise who observes these rites in dedicating the plantation of
trees, obtains all his desires and attains to endless felicity.

One who plants even cme tree. O' King ! according to the presmabed
rites, resides in heaven for 30,000 years of Indra. ■ The planter of' trees,
according to the* prescribed rites, liberates the same number of bis past
and future manes and attains the highest perfection, and is never re-bom
on earths One who hears or relates to others these prescribed ceremonies
goes to the region of Brahm& and is venerated by the Devas. — 17-20.

S&re ends the- fifty~ninth chapter deseribing the rites' o/
dedicating trees' and planting groves.

181

TBS MATWA P&Rilfiii.

• CHAPTER LX.

The Lord Fish said : — 1 shall notr relate to you the Saubhfigya
8^ana Vrata (ordinance), the girer of all bliss which is known to the
Paorfipikas. — 1.

When the regions Bhhb> Bhuvah, Svar and lifaha, &c., were consumed,
then the good fortune of all creatures went and centred itself in the heart
of the Lord Vifi^u, in Vaiku^tha heaven. Again, long time after, with
the object of creating the world, 0 King ! the plastic material, consisting
of Pradh&na (root matter), and conscious souls called Purusas, was envelop-
ed with self consciousness (ahahkara), when there arose a rivalry between
Brahmft and Eri^^a, regarding the fashioning of the future world. Then
(from their clashing wills), a terrifying flame of fire arose in the form of
a lihga (pillar), by the warmth of which the good luck of the world
resting in the heart of Hari came out (in the form of perspiration). — 2-4.

That good fortune emerging from the heart of Visnu, passed through
the Intermediate plane (antarik^a) before it could reach the earth in
liquid form, and l)ak$a the wise son of Brahmli, drank up this giver of
beajfty and lovelines. — 5-6.

Thence Dakfa got mighty power and great lusture, and the remain-
der of (the good luck) which reached the Earth was divided into eight
parts. From them were produced the seven givers of prosperity to all
men, namely (1) sugarcanes, the Kings of all juices Rasar&jam (2) Nisp&va,
coriander seed (?), (3) the cuminseed (K&lftjirfi), (4) the clarified butter
(ghfita), (5) cow’s milk (K§!ra), (6) saffron (Kusumbha), (7) safflower
(Kumkuma). So also the common salt was produced as the eighth, and
these are called saubhagya A^taka, the eight blessings.— 7-9.

That which was drunk by Dakota, the son of Brahmfi, the knower of
Yoga, became his daughter, known as Satt (Parvati). Pfirvati, owing to
Her matchless beauty, came to be known as Lalitft ; and that paragon of
beauty was afterwards married by the Lord Siva. The very Satl is called
the Goddess who gives bliss (Saubhfigyamayl), and also prosperity and
emancipation. Those men and women who worship Her with devotion
may obtain everything. — 10-12.

Manu said 0 Lord ! explain to me the ways of worshipping that
sublime Goddess, the upholder of the Universe, and tell me completely the
ritual of Her worship. — 13.

The Lord Fish said The devotee should bathe himself with sesa-
mum in the forenoon, on the third day of the lunar fortnight, in the month
of Ohaitra, during the vernal season ; for, on that day, the Goddess was

oMAvrm lx.

188

^ nfti(id>> l^ivs, the soul of the Universe, with marital rites. On that day,
^iva, along with His consort, P&rvatl, should be worahipped with flowers,^
fruits, incense, lamps, and offerings of foods, &c ; and the image (ot Gauri)
should be bathed with Panchagavya and scented waters, after which
Gauri and Ankara should be worshipped as follows 14-17.

By pronounoing (1) vmA PfttaUyai nama^» the feet of the Devi shoald be wor*
shlppedi and those of Siva shoald be worshipped with the'mantra Am iPI: ^ivdyanania|i ;
Their ankles should bo worshipped after pronouncing (2) Sivdyanamati and

sml w JayAjsinatnah ; after saluting Rudra with (8) Ajvn Trigupdyanamah and the
Goddess, with BhavAnyai namah, their shanks should be worshipped. After

saluting Gauri with (5) RudresvarAyai namah, Siva and with fkmA VijayAya

nama|i, their knees shoald be worshipped. Afcer saluting l^iva with (6) f
HarikosAyanamah and Gauri with ^ Varade namah (the giver of boons), the thighs
should be worshipped.— 18-18.

Their waist should be worshipped, after salutihg the goddess with (7)

IsAyal namah I salute the goddess, IsA. He should salute Sankara with WR W
SafikarAya namah. The abdomen should be worshipped by saying (8) m: Kotavai
namah, 1 salute the goddess Kotavi, and by TO Suline namah, I salute the wielder of
the trident.’ —20.

The stomach of the Goddess, after saying (0) MahgalAyai namastnbhya^,

I salute BfangalA ” (the giver of bliss) ; the stomach of s'iva, after pronouncing W
SivAya namah salute Siva;'* the breasts of the Goddess, after saying (10)
laAnyai nama|i, “ 1 salute isAni and of the God by saying wfprt TO BarvAtmane namah,

1 salute the All-Soul.— 21.

The throat of the Lord, after s.aying (11) VedAtmaiie namah, ** 1 salute the

soul of the Vedas the throat of the Goddess, after saying RudrAnyei namah, “ I

salute RudrAni," their hands, after pronouncing (12) ^STOfTO* TripnraghnAya namah,

I salute the god, the destroyer of the demon Tripura, and the goddess with ItoA TO
ApantAyai namati, “ I salute the Infinite.”— 22

Their arms, after pronouncing (18) RAiroi TrilochanAya namali “ I salute the
three-eyed, Hara ; and the goddess by sruiuuIto) KAlAnalapriyAyai namah, 1 salute the
beloved of the Lord,” the ornaments, after saying (14) iwiRWW vi: « SanbhAgyabhavanA^
namaV their mouths, after reciting (16) TOirwrt’W: ” SvahAsvadhAyai namah, for the
goddess and ♦CWW ’W: isvarAya nama]!, for the god.”— 28.

The lips of the Goddess, the giver of prosperity, should bo worshipped by recit-
ing (16) AsokamadhuvAsinyai namali and of the god by ftw TO BivAya

namati. The oheeks of the Lord should be worshipped by saying (17) TO SthApave
namaji and of the goddess by saying to GhandramnkhapriyAyai namah.— 24,

The nose of the Lord should be worshipped by reciting (18) iWNR ArdhanArHAya
namali and of the goddess by TO AsitAngyai namah. The eye-brows of the Lord

of the world should be worshipped by reciting (18) TO miR Namali Ugrtya, and of the
goddess by fAilA TO: LalitAyai namali.— 26.

the tresses of Biva, after reoltlpg (20) to; BarvAya nama^, “ I salute larva,*’ the

184

THE MAT87A PUBAEAM.

dMtraotw ot'Pim, tho trcMoi of the balr of the Qoddeas, after Maying 'VMavy«l

I aalnte VtoaTi, .the hair of the god, after reoiting (SI) namatii^rtkaiH

tha n&thiya and of the goddeas with the same mantra. The head of the goddess, after pro*
nonnoiiig (2S) ffihit Bhimograsamarnpipyo, “ 1 salate Bhlmograsamarttpint" and of

the God by so: Sarvdtmane namali.--36.

After thus worshipping bira, tho devotee should place before Him the Sanbhdgya
Aftaka, the eight blessings consisting of tho following eight things : clarified butter (ghee)
nifpfiva (?), saffron, cow's milk, cnminscod, sDgarc.ine irasar&jai, salt and coriander seed.
All these eight things are cousidorod as lH>ons, and therefore their mixture is called
Sanbhfigya Aytakn.— 37-88.

.Vote.— The onumeration here is slightly different from that of bloka 9.

After offering these things to Siva aiui PAvvatt, the dovotee should
wash the horns of the cow in the night and drink the same and sleep on
the floor. — 29.

Getting up in the morning, tho devotee should bathe, and after
taming his rosary, should offer clothes, garlands, ornaments, &c., to the
Brfthmana and to his Consort. — 30.

The devotee should get a pair of golden feet made and give them
away, along with the eight blessings to the Brfihmana, after invoking bles^
ingof the Goddess Lalihl, saying “pfyatam atra Lalitft.” — 31.

Similarly, for a year, tho worship should be performed according to
the prescribed rites, on each third day of the moon, by those who desire
all blessings. - 32.

The following special articles of diet and mantra of gift 'Rina) should
be observed ; hear them from me. The devotee slionld drink the washing
of the cow’s horns in the month of Chaitra, eat cowdung in tho month
of Vaitekha. The flower of Mandara tree in the month of Jyai^tha, tho
leaves of the woodapple ^Vilvapatra) in the month of ApSdha, curds in
the month of i^r&vu^a, tho water sprinkled with the Kuifa grass in tlie
month of Bh&dra. Milk in Alvina, clarified butter, mixed with card,
in Kflrtika, the cow’s urino in Margafiira, clarified butter in Paufa.
Blibk sesamam in MAgha, Panchagavya in PiiAlguna. At the time of
giving away the gifts, the devotee should recite the following mantra ;

“ LalitA, yijay&, BhadrA, BhavAni, KnmudA, ^ivA, VAsudevi, Gaurt, MangalA,
EamalA, Satt, UmA, be pleased.” In other words, the devotee should in
each month invoke the pleasure of the Goddess by reciting a fresh name
out of the twelve names mentioned, eix., in Ohaitra he should say, “ LalitA
be pleased,” in Vaiitakha, “ VijayA be pleased,” and so on.— 33-37.

He should offer the following varieties of flowers (oueoaeh month),
at Uie time of worship MallikA, Aioka, Lotus, Kadamba, Htpak, llAlatt,

CEAPTSB LX.

Kobjaka, Karablra, B&nam, Aml&na, Kubkuma and Sindbuvara ; or any
of the following flowers, as procurable, should be offered, oi».— Jasmine,
Safflower, MAlati, Lotus and Karabtra. — 38- 40*

Married woman or maid, after devoutly worshipping ^iva, at the affd
of the ordinance, should give away a bedstead, along with all the necessary
roqui8ites.-~41.

At the time of giving away the bedstead, the following things shotild
also be placed on it and given away along with it : — The golden images
of ^iva and P&rvatl, the golden figures of ox and cow. — 42.

Besides this, according to his means, the devotee should give to the
Br&hma^s and their wives, clothes, grain, ornaments, cows, cash, and
should not give way to niggardliness or doubt. — 43.

One who observes this ordinance— Saubh&gya-4ayana— achieves all
his ends and emancipation. This ordinance had better be observed
without any object of bearing fruits. — 44.

One who observes this ordinance every month, begets good fortune,
health, beauty, longevity, clothes, ornaments, etc., which last him for
9000000300 years. One who observes this ordinance for 12 years, 8 years,
or 7 years, goes and enjoys in the region of 8iva, for three Ealpas. — 45-46.

The married woman or the maid who keeps up this ordinance also
attains the same benefits through the grace of the Goddess Lalita. — 47.

One who hears or advises others to listen to the account of this
ordinance, passes his days in heaven lor a long time in the form of
VidyMliara. — 48.

Cupid was the first to observe this ordinance, and SahasrabAhu, the
son of KArtavirya, was the second to observe it ; and afterwards it was kept
up by Varupa and Nandi, and consequently this is considered so sacred
in this world. — 40. ^

Here ends Hie sixtieth chapter dealing with the oJufipeanee called
SauhhAgyasayamvrata.

, CHAPTER LXI.

N&rada said: — ^iva ! There are named the following seven regions
of the Devas, viz. — ^Bhuh, Bhuvab, Svab, Mahah, Jana^, Tapa^, Satyaqi. — 1.

How my mastery be obtained in succession over these lokAs, and
how one may obtain in this earth prosperity, beauty, long life and blessing.
Please also explain to me how they become blessed with fortune, beauty
and wealth.— 2.
to

^iva said. — Formerly, a fearful fire was ablaze on this darth ac^m*
pained with a strong wind. The friction caused by the wind produced
the fire for the destruction of the demons, at the command of Puruhflia
(ladra).— 3.

That terrific fire reduced many demons to aslms, when 'IMrakasnra,
KamalA.ksu, Ki^ladiinstra, l'ari\vasu, and Viroeliana fled frotii iIkmi* war-
fore with the Do\a:>\ — 4.

They all plunged themselves into the waters of the sea and took up
their abode there, where fire with the help of air could not consume
them.— 5.

Afterwards, the demons began to come out of the waters aiul persecute
the Devas, men, sages and other living beijigs, and disappear again into
the sea.— t).

In that waj', the demons asserted their boldness for twelve tiiousand
years and continued their campaign ot persecuting tlie throe worlds, for a
period of five or seven years at a time, by taking slieltcr in the fortress
of the ocean.-- 7.

Later on, Indra directed the lire and the wind to dry up the oecean^
in the following words:— Dry np tliis receptacle ot water c^uickly.— 8.

**' Because it shelters my foes. They have taken ihcir refuge in
the home of Vanina. It should therefore be dried up as quick as
possible.” — 9.

Hearing that mandate ot linlra, Imili lire and wind saiil to Him,
the destroyer of Sambara: — It would l)e a great sin to destroy the
ocean. Because iniiumerablc beings bad made it their home, and the
destruction of tlie ocean meant their annihilation along with it, there-
fore, we, 0 Puraudara, cannot do it. Lacs and lacs of beings inhabit the
■''Deean, within the space of every yojuiia. It was not meet for us to annihilate
them. What fault have they done to be destroyed, U chief of the Devas.”
- 10 - 12 .

Hearing the speech of the fire and the wind, India became full of
wrath. His eyes turned crimson red, and it a[»pearea as if He was
going to eat up both lire and wind. Jii his rage, he said lo.

“ There is no question of Dharma or adharma where Immortals are
concerned, and your glory is still more high. 0 Agui and Viiyu !
Since you have violated my injunction and have adopted the duties of
the Muiiis not to injure any being, and since you have leaned towards
the enemies who are devoid of religion and politics, losing sight of duty

. ■' '■ "tit;

’ ' ' , . tf . '

r " ' ’ • ' ™ ' ' ' ' '■ ■ — » " ■■ ”

andl^fltra; therefore Yoa, 0 6re, trill now be born by assnming one
body along with Marata, among the mortals, in the forin of a sage.
Til that form of the sage Agaatya, yon will dry op the ocean, after
which yon will again come back to your Divine form.” — 14-17. »

After thus being cursed by Indra, both of them fell on the earth,
where they were jointly born out of the pitcher by the seeds of Mitrfi
Varufll and came to be known as Agastya — tlie younger brother of
Vaiiiftha, and one of tlie most renowned ascetics.— 18-19.

NArada asked i^iva how Agastya became the brother of Vatfistba,
and how MitrS V&rutia became his fatlier, and how the sage Agastya
was born out of the pitcher. — 20.

iijiva said that, once upon a time Lord Vis^u, the son of Dharma,
began to practise rigid asceticism on the summit of the GandhamSdana
monntain. Indra being afraid of llis austerities, sent n group of nymphs in
company of the Vernal-season and Cupid to distract Him from His penan-
ces and destory His austerities. — 21-22.

The Lord Hari was not in any way moved by the songs and music,
gestures and tones of the Cupid and the spring, nor was his mind attract-
ed to external objects. — 2.'>. **

Finding the Ijord remaining firm, the agents of Indra began to
shiver with fear, when the I^ord, in order to furtlier bewilder them,
produced from His thigh a damsel of exquisite beauty, fascinating the
dwellere of the three worlds. — 24.

Seeing whom, all the Devas, along with Cupid and spring, became
enamoured of her, when the Lord said to them, in the presence of the
Apsariis : — 25.

“ This is the nymph Urvaill, 0 Devas ! and I have created her to
liecome the head of all ApsarAs.” — 20.

Then the God Mitra called lier, and asked her to enjoy with Him,
which she accepted. — 27.

Afterwards, the lotus-eyed Urvaii, while moving in the sky slowly,
was caught by Varava, who slowly pulled her by her cloth, at which she
told Him : ” Your action is not proper. Because I have accepted Mitra
first, and consequently 1 cannot be your wife, 0 Varuqa.” Varuna told her,

” Keep me at least in your favor and then go el8ewhere.”-~28'29.

She replied : — ” All right.” When Mitra beard this, be cursed her :

” You go down to the world of the mortals and be married to the son of
moon, Bndha, because you have followed the ways of a courtezau.” Saying

18 S THE UATarA POBA.VAM.

that, both Varova and Mitra threw Their seed in a pitcher of water, out oi
which two sages (Agastya and Vasi§(h8) came out-^SO-Sl.

Once upon a time King Nimi was playing with women the game of
dice, where Vasi^tha, the son of Brahmd, chanced to go. At that time
the king did not show his respect to the sage, at which the latter got
annoyed and cursed him to become bodyless, and the king also pronounced
another curse on the sage. — 32-33.

They both became bereft of reason, as it were, through the curse of
each other, and went to Brahni&, the Lord of the Universe, to remedy the
effects of the curses.— 34.

With the orders of Brahmd,, Nimi entered the eyes of the mankind,
and this causes them to open their eyes ; but when Nimi takes rest, they
close their eyes ; and hence this sliutting and closing of the eyes is called
winking or nime§a. Vasi^tha, similarly, entered that pitcher of water and
was born out of it, and after him the sage Agastya was born, of the same
pitcher, of white colour, with four hands, sacred thread, kamandalu, and
garland. — 35-36.

The sage Agastya went to the Malaya mountain, along with his »
better-half, and began to practise rigid austerities, surrounded with a
number of other sages, according to the rules of forest-dwellers, her-
mits.— 37.

A Long time after, the sage Agastya, seeing the world oppressed by
the demon T&rak&sura, drank the ocean. — 38.

Wlien BrahmA, Visnu and ^iva went to grant him a boon and asked
him to seek any boon he wished, Agastya said : — “ I wish to have the pri-
vilege of moving about in the Vim&nas on the Dak^intichala mount, till a
thousand Brahmas come and go in turn for 25 crores of times ; and those
who worship me at the time of the appearance of my VimSna, should be
the monarchs of all the seven realms, till the time of the re-establishment
of fresh sovereignty in the seven climes.” — 39-41.

Lord Siva said : — “ It will be so ; ” and afterwards all the Devas went
back to their respective regions. It is therefore proper for every sensible
man to give a libation of water (arghya) to the sage Agastya.— 42.

NSrada. — “How should a libation of water be offered to the sage
Agastya ; be pleased to explain to me the ways of worshipping him.”— 43.

The Lord said : — The learned should get up early in the morning,
with the rising of Agastya, and bathe in water mixed with white wwamnm
and should wear garland of white flowers and white clothes.— 44,

QB^FtBU til . . 188

And then a.good pitcher, free from perforations, should he placed,
after decorating it with flowers, cloths, and filled in with Pancharatna, and
haring a pot, full of clarified butter, put on top of it.— 45.

Mote.— PaSohMttns, L((, Ato gems. They are rarioasly enamersted, vit.

(t) CRN; ^ I ^

qnf fqsf vms^i i h

(1) iwk mKHw I qm48iDiii{ <jjl-

Afterwards, a golden image, of the size of a thumb, with extensive
arms and four heads, should be made and placed on top of the pitcher ;
and then, after filling it in with sapta^dhanya and decorating with
cloth. — 46.

Mote— Sapta-dhlnya seven grains.

It should be given away to a Br&hmana, along with a vessel of bell
metal, rice, shell, and then the image of gold should be given away in
charity, with the devotee’s face turned towards the south. — 47.

The devotee, if he can afford it, should give away a milch cow, along
with her calf, after getting her hoofs covered with silver, and horns covered
with gold, and wearing a bell round her neck, to a Brfihmana. — 48.

The devotee should observe this rite for seven days from the rising
of Agastya.' Some say that it should be observed for seveteen years.— 49.

" 0 Thou, as white as Ka4a flower, 0 Thou born of Agni and Marnt,
0 Thou eon of Mitra and Varu^a, I salute Thee, born of a pitcher.” The
devotee worshipping like this with fruits and flowers, never gets aggriev-
ed.— 50.

Afterwards, homa sacrifice should be performed, without any desire of
obtaining any fruits. The devotee should thus offer libation of water. — 51.

The devotee offering a libation of water once, according to the rites
prescribed, gets beauty and health ; the one offering it twice gets a
place in Bbuvara region, the one performing it thrice goes to heaven.
In the same way. One who performs it seven times goes and enjoys in
all the seven realms, one after the other ; and the one who offers it during
the whole of his lifetime, becomes united with Brahm&. — 52>53.

One who hears, reads or relates to others this ordinance, goes
to the clime of Vi^pu, and is respected by the Devas there,— 54.

Htve ends the sUety-firH chapter dealing with the birth of Agaett^
, and the method of giving arghya to him,

190

TEE mTSTA PVUfSAU.

CHAPTER LXll.

King Vairasvata Maim said: — Ijord ! pray tell me about a vrata (ordi-
nance) that may be the giver of good Inck, health, prospei ify, emancipation,
iihd everlasting frnit in the next tvorld>— 1.

Lord Matsya said 1 shall relate to you what diva, the destroyer
of Para, said to Parvati, in answer to a question put by her, while
he was sitting on the beautiful peak of the Kailoifo. 1 shall explain
to you now the ordinance which gives prosperity and emancipation,
03 enunciated by Him, iruthe course of a conversation on religious and
pleasant subjects in which they were engaged.— 2-3.

diva said : -Hear, 0 lady, atteufively, the vow which gives endless
merit ; the best of vows, worthy of licing followed by men and women.
The devotee should put tlic tilaka mark on his forehead made with a pa.st('
of goroehana, fre.sh urine of the cow, cowdung and sandal, mixing them
with curds ; after bathing well and rnl)I)ing white mustard mi liis hotl)’,
in the tnontii of Jtluidra, VaisJaklia or tin; holy .Margasti'sa (.\graltayan and),
on the third day of the bright fot tniglil. Tiiis is giver of an.spiciousiicss
and health, and is very much appreciated by tlie goddess Ijalita. — 1-(). ^

On every third day of the bright ami the dark fortniglits, the male
devotees, with their minds controlled, sluudd wear yellow garments, tlie
married women red garmeuts ; the widows sliouM put on oehre-coloiired
gannents, aud maidens should be chnl iji white. Afterwards, die devotee
should bathe lli<“ goddess with pafichagavya and milk, then with
honey and then vith water aroniated wit!i floweis and sandal. Tlieti
white flowers, varioii- kinds of fruits, salt, raw-sugar, milk, clarified
butter, white rice, sesaiiium, coriander and cnmiusccd slionld be offered
to the goddess, and a liba;;.in of water shoiihl he made on the third days
of the bright and dark fortinghfs with the following mantras. — 7-10.

The feet should he worshipped after reciting : (1) “ VamdAyai namah,’’
(1 salute the giver of boons), the ankles after reciting (2) “iSrJyai namab,”
(I salute you I,aksim, the goddess of wealth), the legs after reciting
(.3) “ A^okilyai namah.” the knees, after reciting (4) “ P&rvatyai namab,”
the hips, after reciting (ii) “ Mafigala Karipyai namah,” “I satute the giver
of happiness," the waist, after reciting (fJ; " Vnmadevyai namab,” the
stomaeh, after reeltiug (7) “ PadmodorSyai namiib,” the breast, after
« ■■reciting (8) ” K^maifriyui namah," the hands after reciting fOt “ SaubbAg-
' •'yAduyinyai namab,” the arms and the mouth, after reciting (10)“^riyai
. ^ namab,” the face after reciting (11) “ Darpapa vAsiiiyai namab,” the
* ' cheeks after reciting (12) “Smarad&yai namab,” the nose after reciting

CHaPTBB LXlt

191

(13) “ Gfturyai namaV’ the eyes after reciting (14) "Utpalfiyai namalj,’’
the forehead and the tresses, after reciting (15) “Tustyai namah,” the
be:i(l after reciting, (10) “ K&ty&yanyai namah.”— 11-14,

The Goddesses Gaurt, &c., should be worshipped also after pro-
nouncing the mantra : ^ Rnwfi TO: TO: I ^

a(^ to: n “ Salutations to Gauri, Dhispi, K&ntI, Sri, RambM, LaiitA,
and VAsudevt.” Then the devotee, having thus worshipped, according to
rule, should draw in front of the goddess, the figure of a Iqtus with
twelve petals, with the pericarp made of safiron.— 15-16.

The Goddess Gauri should be fixed on the Eastern petal, Arpa^a on the
South-Eastern petal, fihavAui on the Southern petal, Itudrdni on the South-
Western petal, Siunnya on the Western petal, Madanavrsiid on the Noith-^,
Western petal ; and after that Umft on the Northern petal ; followed by the
terrible Pdtala on the North-Eastern petal ; in the Centre, in due order,
should be placed, 1. Maipsdhga, 2. Mahgala, 3. ICumudii, 4. Sati ;and the
Lord Uudra in the midst of all these goddesses, the goddess Lalita on the
pericarp 'of the lotus flower, the goddesses should be located with flowere,
rice, and water by uttering the salutation, nainab. — 17-19.

Afterwards, auspicious songs should be sung, conches blown, and
the goddesses, adorned with red sandal, red cloth, red (lowers, should be
worshipped and the devotee should put red pigment and bathing powder
on them after bathing them, for, red sindnra and saifron are extremely
aggreeable to them.— -20.

The teacher (guru) should also be adored, with prescribed rites,
because where the guru is left unadored, all the rites prove fruitless.

— 21 .

The Goddess Gauri should be worebipped with blue lotus, during
the moutli of Bbadrapada ; with red BandLujiva flow t.r in the mouth of
Asvina ; with white lotus (i^atapatra) during the mouth of Kdrtika ; with
jasmine flowers in the tnonth of 'MArgnsirsa (Agrabryana) ; with the
yellow amaranth flower in the montli of Pau$a ; with the white jasmine
or safflower inutile month of Magliu; and with the white jasmine or
Siudlnivara flowers in the moutli of rjialguna ; with the Cbampaka and
the Aifoka flowers in the mouth of Chaitra ; with Patala flowei-s in the
mouth of Vaiihikba ; with lotus flowers in the month of Jye^tha ; witli fresh /
lotus during A8udhn,.with Kadamba and Malati flowere during Bra vaiia.V
23-24. ' .

The devotee should take the following things, one after the othevr'
from the mouth of Bhldrapadu Cow’s urine, cowdung, cow’s &ilk, '

192 THBUATSYA PUUANAH.

curds, clarified butter, the water of Ku^a grass, the leaves of the wood-
apple (bilva), the flowers of Calotropis-gigantea (arkii), barley (yava). the
washing of the cow’s horns, Pauchagavya and Bael fruit ; and offer these
to the Goddess ns Prfnfaua. They should bo taken oii'.' by one, vis,, on the
third day of BhUdrapada cow’s nrine, in the month 'f Advina cowdung,
and BO on.-— 25-26.

In the same way, on every third day of the bright, and ilark fortnights,
the devotee should, after adoring the Goil t^iva) with hi - consort,® offer them
cloths, g^lands, flowers, sandal, etc. To a male God, a yellow garment
should be offered and to a female goddess, saffron-colored dress.— 27.

The following things should also be given away to the Goddess:—
Nisp&va, cuminseed, salt, sugarcane, raw sugar, flowers, fruits, a lotus of
gold, with these words : Goddess ! as l^iva does not go any where
forsaking you, so you should save this devotee of yours through this
mundane sea of troubles.”— 28-29.

The Goddesses Kumudii, Vimaln, Anantn, Bhavdni, Sudhfi, ^ivA.,
LalitA, Kamals, Gauri, Sail, BainbhA, IVirvati should also be worshipped.
The devotee should invoke the pleasure of the Goddess by reciting each
of the names mentioned almvo, one by one, from BhAdrapada, riz.~
“Kumudrt Prlyatam,’' Kuiniida bo pleased and satisfied, and so on.
On the completion of the ordinance, a lieds^tead, along with a golden
lotus, should be given away to the Brahmana.— •‘'iO-.‘Jl.

Every month, ~i, 10, S, 0 or 2 BiAhmaiias, with their wives, should
je adored by the ilevoteo and by his t'on.sor(.--,‘52.

After first giving Dak>ina to the ijtirn, it should be given to other
drahinanas. This is what has been laid down for the observance of this
irdinance— the giver of infinite benefit.— 33.

It is the destroyer of all sin.s, and the giver of good luck and health,
t should not be missed through miserliness, for the man or the woman
who exercises miserliness goes to the lower regions.— 34. •

Women who are in the family way, maids, those in confinement due
to delivery, and those who are ailing, should take tlieir food at night (not
seeping the full fast). If one is in her menses, and so cannot observe it
.hrough impurity, she should get it observed by others, according to the
prescribed rites. She herself ‘should observe continence. — 35.

; !* . One wbo observes this Tritlya, giver of endless fruit, with devotion,
remains in the realm of Siva for a hundred crore of Kalpas.— 36.

f Till* offering maj be made also to a Brdhmaoa and hie wife.

CBAPTBR LXIIL 19S

fjran the poor who observes it with devotion for three years, accord-
ing to the prescribed rites, using flowers alone for worship, gets the same
benefit— 37.

The maid, the married woman or tbe widow observing it, also gets
the same benefits through the grace of the Goddress Gaurt. — 38.

One who reads or hears the relation of this Gauri Vrata or advises
others to follow it, is honored by celestial beings and by the Oevas and
their consorts and tbe Kinnaras.— 39.

Here ends the sixty-second chapter dealing with AnarUa-triHydrvrata.

Net*,-— aU the above OoddoBsee are really manlfeatationa o( the aaoM deity. The
words KiUDiida,eliO., may be takea also as different tiome* of one and tbe same Ooddeaa for
tbe pniposes of worship In different months and titbis.

CHAPTER LXIII.

The Lord iSiva said I shall now describe to you another Tritlyfi
ordinance that washes off all the sins and is known as “ Rasakaly&ninl
tritiyA ” by knowera of ancient rituals. In observing it the devotee shoul(|
bathe in cow's milk and sesumum on the third day of the bright fortnig.
in the month of MAgha. Tbe Goddess should be bathed with honey
the juice of sugarcane. The right hand side of the Goddess should be
worshipped first and the left baud side afterwards, with the following
mantras : — 1-3.

The feet and the aukle should be worshipped* after recitiog (i) efwiA ** 1 saluti
the Goddess Lalitd," the legs and the knees, after pronouiiciog (3) Sdntyai namat

the thighs, after reciting (8) W ’w: “ .Sriyai naraah,”— 4,

The waist, after reciting (4) W, ** Madftlasftyai namah,” the stomhob, aftei

reoitlng (5) wsrt ’w: ** Amaldyai namah,” the breasts, after reciting (6) Mad-

avAsinyai namal^/' the shoulders, after reciting (7) 51^ KumudAyai nainah.*-5.

Th6 ariDS and the hands, after reciting (8) aiv® *' MAdhavyal namati," the month and
the faeep after reoitlng (9) **KaaialAyai uamah," the brows and the forehead,

a(^ reoitlng (10) “ BudrA^yai namafi,” the locks of hair, after reciting (ll)

**SankarAyai oamaji.”— 6.

The Coronet, after saying (12) ** YisvayAsinyai namaO,” the head, after

reciting (18) aaart ** EAntyai namah,” tho left forehead, after reciting (14)

“ MadanAyai namah," the brows, after reciting (15) wn; “ MohanAyai namah.”— 7

Tho eyes, after reciting (10) w “ ChandrArdhadhArifiyai naiuah," the

month, after reotUng (17) 9^ ** Tu$tyai namali,'’ the throat, after reciting (18)

‘^Utlm^lhinyal namah;* the bteasto, after reoitlng (19) WfA nn: AmritAyai naiiia|u'^*^>
The left abdomen by reoitlng (20) W ** RambhAyai nama^,'* the waist, sMlIb*
®W*if (11) mi “ YiidkAyai namah,” the heart, alter reciting (22) emwfW ^^.h(an-
mathAdhiofiyai namab,” the stomach, after reciting (8^ m: » PitalAyai nainajh'’^8. "
S6

194

THE MATSYA PaEANAM.

The walatk after reciting (S4) <*daratv&alnyal nama^i,** the thighs, sfter T®-

Oitihg (25) Wiftvt “ ChaiDpskaprtydjal iiama{i/' the knees and the legs, after reottlng (25)

^Qauryai namah,'* the ankles, after reciting (27) W <*G5jatryai namaji,*'— 10.
The feet, after reciting (28) wralw®: *<])har5dhar5yai namaji,'' the head, after re-
citing W « VlsvakAryai namah/*

NamobhavAniyai, KAininyai. KAmadevyai, JagatapriyAlyai, should also be said.— 11.

The Goddess should be worshipped like this, aud then the Brfihma^a
and his wife should also be honoured aud feasted with sweet food and
drink. — 12.

A pitcher, full of water and decorated with a pair of white cloths,
along with a golden lotus aud flt)wer-garhind8 and sandal, should be given
away in charity to the Bralimana.— 13.

Afterwards, the devotee should say, OKuuiiid/1 Goddess ! be pleased
and accept this lavapavrata. lu this way, the Goddess should be wor-
shipped each month. The Gotldess Kiiinuda becomes pleased with the
devotee by the observance of this ordinance. — 14*

In the month of llagha, salt should not be taken, raw sugar should
avoided in Phalguna, nil aud mustard hhouhi be discarded in Chaitra,
ihd honey and sweets should be avoided in VaiAiklia. — 15.

In the mouth of Jai^tha pndilings should be avoided, cumin-seed
should be discarded in Asadlia, milk iu iSriivana, curds in hhadrapada. —
16.

Clarified butter in AiJvina, lioiiey in Karttika, coriander iu Marg-
rfirsa, sugar in Pausa. — 17,

On the completion of the onlifiance, a Kamapdalii, full of water, &c.,
along with a full vessel, should be given away in charity, each month, in
the afternoon. — 18.

(1) White balls of sweet (Laddn'j, (2) mohanbhoga, pudding, (3) cake
(puri), (4) gharika cake, (5) sweet cake, <G) sweet cake mixed with spices,
(7) raap^aka, ( 8 ) milk, (9> vegetable, (lO)curd rice, (11) indm*! iinartl, (12) and
avokavartika Gojha, should be given, one by one, after putting them on the
top of the Kamandalu in each month, t.e., in MAgha, white balls of sweet
should be given, in the next month mohanbhoga, and so on. — 19-20.

KumudS, Mftdhavl, Gauri, Uainblia, BhadrA, JayA, l^ivA, UmA, Rati^
Satl, Mangalfi, RatilalasA sliouUl be invoked, turn, by turn each month,
Ijeginning with Magha, and say ‘ prlyatam.* The devotee should offer to
the goddess the prAdana with panchagavya, and should observe a fast on
eaobr of the prescribed days ; if he cannot keep the full fast, he might eat
aAmething in the night.~21»22.

OHAPTBB LXIV.

196

Again in the month of Magba, sugar should be placed on the
Kamapd^^lu, and, after saying, Goddess be pleased,’* should be given away
to a Br^baia^a in charity: — the golden image of Parvati, of the size of an
inch, after decorating it with the five gems, rosaiy, sacred thread,
Kamaadalu, the figure of the moon with four arms, white eyes and white
clothes ; a pair of white cows, decorated with gold and covered with white
cloth, along with a milking vessel* — 23-25.

One who observes this Rasa Kalyanlnt Tritiya ordinance, becomes
instantly liberated from sins and never remains grieved for 9000001000
years. One who gives away an image of Parvati, with a golden lotus,
each month, gets the benefit of performing a thousand agni§toma sacrifices.
-26-27.

The married woman, or the maid, or the widow who observes this
ordinance, derives the same benefit and gets good luck and health, and
goes to the realm of Parvati — 28.

One who reads or hears this, is liberated from the sins of the Kali
Age and goes to the region of Parvatt. One who relates this to others
or induces others to observe this vrata, also becomes like the Lord of the
^ Devas and moves about in aerial chariots, — 29.

Here ends the sixty-third chapter describing Bdsakalyiijtinttritty& vrata.

CHAPTER LXIV.

iSiva said : — N&rada ! I shall now explain to you about the ordinance
known as ArdrSnandakart tritiya, whith is the destroyer of all sins. — 1.

On the third day of the bright fortnight, whenever the moon is in
the mansion of any one of the following asterisms, Pfiryfiefi^hfi (or
QttarSe&dhft), Robin!, Mrigaeiirfi, Hast^ or Mfil4, the devotee should bathe
in water mingled with kuda and incense. — 2.

Afterwards, he should wear a garland of white flowers, white raiments,
and use white sandal paste, and then worship goddess Bbavfinf, along with
Her consort, Malifideva, with white flowers and incense, and then seat them
in their proper places, and recite the following mantras. — 3.

Pirvatl’s feet should be worshipped, after reciting “Vdsudevyai
nama1|^,” and l^iva’s feet should be worshipped, after reciting '*l^nkarAya
nama^,” and their legs, after reciting “ ^okavinfitfinyai nama(^ and
Anandfiya nama^,” respectively. — 4.

Their hips, after reciting Rambhfiyayi namah " for the goddess, and

196

THW HATSYA PUBAtfAIif.

“I^vftya naraab” for the God ^iva. The waist of the goddess, after reciting
“ Adityai nama^,” and of the God by reciting “ l^dlap&^aye nanjal^.”-“6.

The navel of the Goddess, after reciting “ Mddhavyai namal(|,’* and of
the God i^ambhn, by reciting “ BbavAya nainal^.” The breast of the
Goddess, after reciting “ Anandakftri^yai naina^," and of ^^kara by
Indudhdripe nama^.” — 6.

Tbe throat of the Goddess, after reciting “ Utkanthinyai namab,” and
of the God Kara by “ Ntlakanthfiya imniah." The hands of tlie Goddess,
after reciting “ Utpaladh/lrinyai namah,” and of the Lord of the world by
“ Rudr&ya namah.” The arms of the Goddess, after reciting “ Parirambhip-
yai natnab," and of Hara by “ Triiulilya nauiab.”~7.

The mouth of the Goddess, after recititig “ Vilasinj'ai namab,”
the mouth of ^iva, after reciting “ Vri^ediiyn namab.” The cheek of
the Goddess, after reciting “ Sasmeralililyai namab,” and of the God by
“ Virfvavaktrilya namab " — 8.

The eyes of the Goddess, by reciting “ MadanavAsinyai namab,” and
of the Ootl Triddlin by “ Visfvadliamne namah.” The brows of the Goddess,
after reciting “ Nrityapriy.lyai namah,” and <if tho Ijord by ‘ TandavetfAy^
namab.” The forehead of the goddes^-', after reciting “ Indranyai namnb>” w
and of the God by “ Havyavahaya namah.” The coronet of tlie Goddess,
after reciting ” SvAhiiy.ii namah,” and of the find “(iangadharaya namab.”
-9-10.

Then the following slioidd ho .'aid tn them : — Iwsjii

fiwswsfti fiftt I n 1 salute i’arvali and 1^n'aracdvara, the

whole universe is whose bo<ly, mouth, hand ami feci, the auspicious ones
with gracious countenance. — 11.

Having worsliipped in this way, he shonld make, according to rules,
in front of the image of Siva and Parvati, pictures of lotus, etc., with
various coloured powdoi-s. He shoidd also make pictures of conch, quoit,
flags, tridents (svastika, goad and ohamara. As many grains of tbe
coloured powder as fall on tlie ground, tlic devotee remains for the same
number of thousands of years in the realm of Siva. — 12-13.

For four months, in tlie dark as well as in the bright fortnight, the
devotee should give avray to the Br&hmapas four kamati<jalusfnll of water,
grain and gold, and having a vessel of clarified butter and gold ont op
of diem. — 14.

Then, for another four months, the 4 kamapdaftis should be given sway,
after placing 4 pots of barley meal (Saktu), along with a vessel, fnli of
on top of them, and after that, for another four tnonths, 4 |)ots fo

OHAPTBR LXV.

swunum should 1^ placed on top of the kamap^ulus and for one year from
the month of MArgadira on the trittyi tithi the devotee should offer the
following eatables to the deities, one in each month (1) Incense : with
water >2) flower, (3) sandal and water, (4) saffron and water, (5) cnrd,
>6) unboiled milk (7) washing of the cow’s horns, (8) water and Sour,
(9) water mixed with powdered kudtha fa kind of plant, cdled Costas
speciosus), (10) Andropogan Mnricatus, (IL water mixed with powdered
barley, (12) cuminseed, sesamnm and water. — 15-18.

In the worship of this Goddess, white flowers are said to be the beat ;
and at the time of giving away duna (pi-esents to the Bralimapas) the
following mantra should be uttered. — 19.

“ 0 Goddess Gauri, be pleased, O Goddess ^labgalA, the giver of
happiness, liberate me from sins, 0 Goddess T.a1itri, promote my good
luck, 0 Bhavftn!, fulfil all my desires. ” — 20.

After a year, the devotee should give away to the BrAhmana and his
wife, after saying, “ 0 Gauri, be pleased with me,” the following things :
pitchers, full of salt and raw sn.-ar, natron, sandal, cloth (netra patta),
lotus, along with gold, the images of l^iva and Pnrvatl made in gold, sugar-
cane, cotton and bedstead, along with mattress and pillows.— 21-22.

, One who observes this ordinance, called Ardranandakaritrittyft, goes
to the region of ^iva and attains healthy longevity, wealth and happiness
in this world, and never gets grief or woe. — 23-24.

Married women, or maidens, or widows also, through the grace of
the Goddess, attain the same benefits. — 2.5.

The person, acquainted with the rites, duly observing this ordinance,
goes to the realm of the Goddess Parvaii. — 26.

One, who hears or relates this ordinance to others, goes to the region
of Indra, and is venerated by the Gandharvas for three ages. — 27,

The woman, whose husband is alive, and the widow, who observes
this ordinance, attain unbounded happiness in their houses, and in the end
goes to the region of P&rvatt, along with her husband, and the widow
rejoins her husband there. — 29.

E*re ends 1ji« sixty-fourth chapter dealing tcith Ardrdnandakari-

trittydorata,

CHAPTEDl LXV.

fiiva said I shall now explain to yon about the Akeayatrittyh
(giver of all desires) vrata, on whiph day the performance of charity,
Miotifice or ?apa gives inexhaustible benefit to the devotee.'~‘I,

- - ^- - 1 - 1 ^ 1 I . ^

The Lord said When the eolipse tales place,, at the time when
the sun or the moon is in that particular sign of the zodiac under wbioh
a person is born, it is necessary that he should bathe in water mixed with
herbs, according to the prescribed rituals, as mentioned below. When
there is a lunar eclipse, the devotee should get blessings invoked by
Br&hmapas and worship four of them with white flowers and sandal
paste, .and place four flawless pitchers, full of water and herbs, before the
commencement of the eclipse, and consider these pitchers as representing
oceans.— -2-4.

Then the iJevas should be invoked, after putting the following things
in the pitchers : — The earth of the elephant ward, of the stable, of the
chariot-house (or, road), of the anthill, of the tank, of the confluence of
two rivers, of the cattle-yard and of the king’s gateway, as well as pancha-
gavya, good and genuine pearls, gorochaua, lotus, conch-shell, panoharatna
(five jewels), quartz (crystal), white sandal, Ganges water, mustard,
andropogan muricatus, Kuinudini Hotus), liAjadanta (ivory), and resin
(guggul).— 5-7.

The Devas should be irivoked with the following mantras : — “ All
the sacred places, seas, rivers, tanks, rivulets, come here to wash off the %
sins of the devotee.— May the God India, the wielder of the thunderbolt,
known as sovereign of the Adityas, and liaviug thousand eyes, come and
remove my suffering caused by the (inauspicious) planet. — May Agni, the
mouth of the Devas, having seven flames, of immeasurable brightness,
come and remove my suffering caused by the lunar eclipse. — May Yarna,
the rider of the buffalo, representative of justice (Dliarma), the witness of
the deeds of all men, come and soothe luy pain caused by the lunar
eclipse. — May the living god Vanina, the ruler of all waters, the rider of
the alligator, and wielder of the noose, consisting of sea serpents, come and
remove my suffering caused by the lunar eclipse. — May VSyu, who nou-
rishes all creatures in the shape of vital breath, who loves black antelope,
come and remove my suffering caused by the lunar eclipse.— May Euvera,
the giver of wealth and master of riches, and armed with sword, trident,
club, 4c., come and drive away my sin caused by the ^unar eclipse. —
May Sankara, the rider of the bull and the wearer of tlie crescent and
armed with the bow, called pi nd>ka, come and destroy the pain arising
out of the lunar eclipse. — May Brahin&, Vi^Qu and x\rka as well as all
mobile and immobile beings existing in the three worlds, come and burn
.up 8-16.

.thus invoking all Devas and other beings; the devotee
spnulde'upoii binuwU the water of those medicated .piteh«re. whioi|i M«

OHAPTSS tIkVUl.

SOI;

adorned with white garlands and sandal paste, and then worriiip the
BrAhmapas and the family Deity by reciting the mantras laid down in-
the Rig, Sftma and Yajur Vedas, and then give away a cow, along wit^
cloth to the Bffthmapae.— 17.

The mantras mentioned above, (in the versea 8>10,) should be written
on a piece of cloth or on a lotos leaf, and, placed in an earthen dish with
five jewels (gold, diamond sapphire, ruby and pearl, or gold, silver,
coral, ' pearl and r&gapatta). The BrAhmapas should place on the head
of the devotee, the said dish and await the time of passing away
the eclipse. At the time of the eclipse, the devotee should turn his
face towards the east and worship his family God. On the cessation of the
eclipse, cows should be given away in charity, and then after a bath,
the cloth, on which the above mantras are written, should be given away
to the Brfihmapa. -18-20.

Ouo who bathes according to these rites, after an eclipse, never gets
any trouble through unlucky stars, and his family and kinsmen will also
prosper. — 21.

The person following the above rites with devotion, attains highest
bliss, free from re-birth.

At the time of a solar eclipse, the mantras mentioned above should
be recited by substituting the word l^Orya (the Sun) in the place of
Chandra or Moon. The additional gift in the case of solar eclipse most
consist of rubies. A beautiful cow should be giveu away at the time of
any eclipse (either solar or lunar), in honour of the moon. — 22-23.

One who hears or causes others to hear about this ritual goes to the
realm of Indra, after being liberated from all sins, and is glorified there.
-24.

Here endt the eixty^eventh chapter dealing vnth the ritual of bathing,
at the time of eolar or lunar eclipse, by a person in whose todiacal house of
birth the eclipse takes place.

„ CHAPTER LXVIII.

KArada said Lord ! What should be done to restore the equili-
brium of mind in times of distress ? How is poverty to be got over? What
should be done at the time of the ablation of a woman whose ofh^ring
•do not survive ?--.

Lord said The sins of the past fructify in one's present life.
Disease, misery, loss of dear ones, are only the results of ' past ains.— 2.

202

THE MAI^A PUEANAH.

I sliall now rlpRcribe to yoit the riiuals of b<ntbing on the seventh
day of a bright fortniglit, tliat washes oH all the sins, which causes
prosperity, nnd destroys all iuiman troubles. I'shall also describe to you the
rituals of the ablution of a woman, whose offspiings do not survive, as well
as for the longevity of old and diseased men tis well as of young men. This
ablution wliich is done aeeording to special rites, drives away the
uneasiness of the mind. — 3 5.

In a future Vurriha Kalpa, 0 King, there will be a Vaivasvata Manu
als(\ — 0.

Then in tlie SJotli Satyaynira, of that Vaivasvata Manvantara, an
illiistrinna ami powerful king, Kritavirya, the promoter of the Hsiya-
Hn 3 ’a dynasty will be horn and llirive. — 7.

I’hat king will rule the world, consisting of seven continents for
seventy thousand years, 0 Nar.ida, with great statesnninship. — 8.

Ho w’ill liave ()n(3 ImsMlre 1 sons who will all die as soon as born,
owing to the cm sc of the .sage Chyavana. — 9.

Sometime after that tlio K»Mg Kritavirya will be blessed witb a
renowned son, in ne<l S.iiMsrab Lliu 'tli<)iis.nnl-anned). will have beau-
lifiil eyes like elephant, will bo lucky and po.S'^css all the auspieioiis imuks
of a king. — 10.

Ilis fathfu-, Kritavirya will woisljip the thonsand-rn\Tcl Sun according
to the Vedic hynms with fasts ami vo»vs, in order t.t> ward off the sage’s
enrse, so that the son may not die in infanry. He will then come to
know of the rituals of this particular abluiion froiu the God Sun, wlio
will relate to the king the w.iys of the ordimuiee that would wash off all
sins ami allay all iiii.sfortunes — 11 IJ.

The God -Sun will say : King Kritavliya ! T am very mnch pleased
witli j'onr devotion ami penance.s: there is no fnrtlmr need of them. I
bless 3 'on that this son of yours will bo long-lived.” — 13.

I shall now explain to yon al)ont the ritJials of ablution on the
seventh day of a lunar fortnight, in order tliat all men may be benefited
by it. The woman, whose off-^pring does not survive, ought to bathe on
the seventli day of the lunar fortnight, or on the seventh month after the
birth of the child.-- '14.

The worshipper should consult Brahrnanas about his lucky stars and
then fix some auspicious day for the rituals, avoiding the birth asterisra of.
the child. This ritual applies to old men aud to others suffering from
illness, etc.— 15.

on AFTER LXVIU.

20S.

According to the rites of tbe EkS^gtii fire ceremony, the devotee
should locate the Fire on an altar, plastered over with cowdung, and cook
on that fire pudding (cliaru), with red rice and cow’s milk, and offer it to
Sfirya and lliidra by reciting the mantras f)f lindra and the Ood

An offering of clarified butter should also be poured into the fiie,
after reciting the seven Uik mantras of the Sun, and, similarly, he should
offer to Rudra with liynin snered to Rndra. — 17.

In this sacrifice, the fuel of Calotropia gigantea and Bntea frondosa.
should be used. An offering of barley and black sesaiuuin should be
made lOS times in this hotna.

In the same way, another lOS offerings of clarified butter should
be made, after reciting Vyahriti mantras. Afterwards, tlie worshipper
should bathe. — 18-19.

Four pitchers sliould be placed in four corners by a Tlrahmana versed
in the Vedas, witli a Knsfi grass in )i*s hand, and a fifili one slionid bo
placed in tlie centre, after filling it in with curds, uncooked rice, etc,
reciting the seven Ilik verses, ami then Agni sliould bo invoked.—

The central pircher, which must have no flaw in it, slionM also be
filled in with the sacred water of the Siirya tirtlia. All kimis of gems,
and different kinds of herbs, paiicliagavya, pai'chratna, fruits and floweis,
should be placed in the corner pitchers. Afterwards, the pitchers should
be covered with cloth, and then located at their respective places. —

The earth of too following places shnnhi also be put into those
pitchers, along with the things luenlioneil above : -stable, elephant yard,
chariot house, anthill, coiilliieuce of two rivers, tank, cat tie- fold, royal
palace gate. — 23.

The Brahmana touching the central pitcher, which is snrronnderi by
four other pitclier.'i, each containing precious stones within them, should
reL‘ite the Ve*lic mantras relating to the God Sun.— 21.

Seven Biahmana ladies, along with their Husbands should be wor-
shipped with garbinds, cloths, oriKinients, etc., according to the means of
the devotee. These women should liave no bodily dr-fect. Afterwards,
the Brahmans •women should perform the ablution ceremony of the woman
whose children do not survive, and recite the following words : —

‘“May this child be long-lived, may this progeny of this woman be
long-lived. 0 Sun, Moon, planets, Star.-<, Indra, Devas, Lokapfdas, BrahmA,
Vj^^u, Siva and other groups of Devas, alwa 3'8 protect this child. 0
Mitra, 0 Saturn, 0 other De^as, 0 Agni, 0 Balagraha, be pleased anJ

never injure the child and his parents,” — 25-28.

Note.— iir«^ a A demon or any planetary influence tliat injorea the child-

.g04 * TBB MAfSTA POBAVIAU.

After this, the seveo Br&bina^a women with their husbands and
children and wearing white raiments, should be honoured along with the
preceptor, —29.

Then the image of Dharmar&ja, made in gold and placed on a
copper vessel should be given away to the preceptor. — 30.

Afterwards with his mind free from jealousy and miserliness, gold,
cloth, gems, clarified butter, milk, &c,, should be given to the Brfih-
mapas, — 31.

■ The Br&hmapas should be fed fiirst and then the devotee should take
his meals. After meals, the preceptor should pronounce his blessings
in the following woi’ds : — “ Tliis child may live for a century and may
always remain prosperous.— 32.

“ All his sins be instantly consumed in the submarine fire. 0
Brahmft, Vispu, l^iva, Vasu, Svamik/lrtika, Indra, Agni, protect this
child from all calamities and bless him.” The preceptor 'pronouncing
the above blessings should lie worshipped. — 33-34.

Then a milch cow should be given away in charity to the preceptor
who should theu be dismissed with proper honors. Tlien the woman
holding her child should salute the Sun and ^a&kara and eat the remain-
der of the charu (l^fikalya), and then pronounce “ AditySya namah.” This
is the way which should be followed to restore the peace of mind caused
by evil dreams or calamities, &c. — 35-36.

Not«i— snm => The thing which is offered as a libation in the Fire at the time
o( saeriffoe. I salute the sun.

One who observes these rituals on a seventh day of a briglit fortnight,
avoiding his birth-day and asterism, never comes to grief.— 37,

The King Kfitavtrya, most renowned, got long life and ruled the
world for a period of ten thousand years, owing to his having observed
the above-mentioned rituals repeatedly. — 38.

The deity Stirya, having described this ablution called Saptamt-
and which is sacred, sanctifying and giver of long life, vanished
then and there.— 39.

Thia Saptamlsn&na, which has been thus described, is most sacred
and diapeller of all evils. It is the giver of great benefit to child-
ren.— 40.

Health ought to be sought from the Sun, wealth from Agni,
knowledge from Idvara, and emancipation from JanArdana. — 41.

Thia ritual is the destroyer of great sins and giver of happiness to

OHAPTER LEIX. M.

the children, end the Munis say that one who hears about it attains
success. — 42.

Here ende the aixty-eigMh chapter deseribing the SajAamtvrata for the
longevity of infante.

CHAPTER LXIX.

The Lord said ; —In the past, during the Rathantara Kalpa, Brahmfl
asked biraon tlie summit of the Mandarachala Mountain. — 1.

Brahm&said, “ How one may with tlie performance of slight austeri-
ties get unending prosperity and iiealth, 0 Lord of immortals ? How may
men attain emancipation by practising brief austerities? — 2.

0, MahAdeva, nothing is unknown to thee. Through thy grace one*
knows everything. Pray, be pleased to explain to me how, by practising
small austerities, one may get large reward.” — 3.

The Lord Matsya said On thus being asked by Brahma, ^iva, the
lord of UmA, the Soul of the universe, the creator of all worlds, began
to explain the ordinance, so pleasant to the mind.— 4.

Siva said :--After this 23rd Rathantara Kalpa, will again follow
VArSba Kalpa. In that Kalpa, also, there will be 14 manvantaras. The
seventh of these will be Vaivaswata manvantara. In the 28th DvApara
ynga of the Vaivasvata manvantara will be born the great God, VAsudeva-
Janardana. By the end of the same (28th Dwapara' age. Lord Visnu will
manifest Himself in three different ways, to relieve the world of its
burden. — 5-7.

He will manifest Himself as (1) Dvaipayana VyAsa, (2) Baladeva, (3l
^rikri$na, and will bring relief to the world by crushing the pride of the
wretches like Katpsa, etc. — 8.

The pnri DwAravatt, which is now known as Ku4asthall, will be*
come DwArikA'and will be planned for the residence of Krlspa by Vidva-
karmA, according to my instructions. — 0.

In the noble assemblage''which will be attended in that sacred city,
in company of their beautiful ladies,' by Vri$pi, Yadava and the Kauravas,
the PAndava Bhimsena,' the most illustrious of all 'assembled there, will,
at the close" of the paurAnic discourses, ask Lord KrispA, attended by
the Devas and the Gandharvas, and He will them explain about the ordi-
nance just now asked by you. — 10-12.

0 BrahmA ! after that Bhtmasena'will follow the rituals dictated by
Lord Kri^^a and will promulgate it in the world. — 13.

TEE MATEY A PVRAVAM.

Bhltnasena is called Vrikodara, on account of liis liaving Vfika or
' irolMike tire given by me in his stomach. His hanger will never be
appeased.->14.

NotCio'' VrikddarasA wolf in tho stomach."

Bhima will be most wise, chnritalde, wealthy, handsome like Cupid,
and will have the power of ten-thousand elephants. — 15.

The pious who are unable to suppress- their hunger j ad keep
up a full fast, should observe this ordinance, which is tho best of all for
them.— 16 .

For the benofit of tlie pious, unable to suppress their hunger, T.ord
VAsudfcva, (he Jagadguru. the soul of the \iniversc, will explain the rituals
relating to this ordinance, wliicli will be llie gi' er of the beiu'fils of all
tho saciifices, (be cl(-<lr>iyor of all sins and (’iilainli.es, l!;e give; of the
liiglifst prosperity, the nio«t aiioient of all tlie foiiii.- of ordiiiaocca .and
venertifed by tl-c /Vv.is. "--J “-KS.

^'ote . — Now follows tuc CNplanatioii of tho rituals bv Lord Vasmlova, which is another
epitjiet of Kri.sin.

VAsiulfjvn sniti dovotf o wlio inny not, bo nido t') fast on tlio

eigbtli, foiirteonlh ii-:'! iwolvi-ili d.iy ttf ;i bri.ubt Toi t niglit, or mi tiny otlioi*
prescribetl diiy. attiiihs unilioMtkm with Vit-nn, by keeping ti fast on tbip
sacred day only. —

On tlie lentil flay of tie* brii^bt forrni^lit, in tlie inonlli of Miigba,
the devotee slimdd b.m'ie' i i ^v.tstn* niixcd wiili sesainnin. after anointing
his body \Yith elarirjf’ l buffer.— -1.

Ile^^lioubl then woisbip Visnu v. iili tbc wmd-i, ‘‘ Xainah Narayariaya.”
The feet (»f tlie 1/jrd sboiiM be \V )ixbipp*.*d vvifli " Kii'^nMva naniah,*’ ibe
head with “ S ii vAluiaiui nnnirih,” llie tbroat \vli!i “ Vaiknnt.baya niiniah,”
the breast witii “ JjiivrJs idbaraya riauiah," ibe four arms with “ Cbakririe
nainal.i,” “Gadiiine r.aniah/’ “ Varadaya naniali,” “f^ankbine nain.ih,” the
stomach with “ DAmodar-'.ya narna the region of Cupid with “ J'anclia-
ifirA 3 ui namah/’ tlie tbiglis with “ Saubbafivan.ltli lya namah,” tho knees
with “ liliuvadbiiiine iv.nnab,’' the sbanks wiili “ Xllakaathaya namah/* the
feet with * Viiivasrije nanuih.” 'riien tlie Gixldess fiak^ini) sliould be
worshipped with “ l)ev\vai nain.-ih,” “£>intyni naniah," “ Lik>r.\vai iiamal;,’*
Sriyayai namah,” “Pnstyai nnmah,*’ '* Tu-.tyai nainah,’* “Dliri^bvai namnh/*
“Hri^tyai namah.*’ Aftiu wards, Garnda, tl»e king of birds, swift like the
wind, the destroyer of serpents, should alwaj-s Ije sainted.— 22* 26,

Having tlius woisbipped Govindu, iJiva and Ganc^a shouh] be
worshipped with sanda), incense, flowers, and various kinds of victuals.

CBAPTEn LXIX.

207

T])en tbe devotee sliould take, iu silence, with ghee, the porridge
miido of nice sesamum and grain, cooked with cow’s milk, sugar, and
walk a hundred stops.— 27-28*

Afterwards, the devotee should brush his teeth with a stick cf
or khadir and then rinse Ins mouth, facing the east or t he north, and holding
a kiisa in his liand. After sunset he should perform his sandhya and
then utter: ‘*Oin natnonarayanaya namah, twamaham rfarnafigatah.
I salute Nftroyann, I throw myself under your protection.” On the
Ekadasli day, I shall keep a fast and worship Narayana and keep a vigil
at night; have a bath early in the morning (ie., on the Dvadasi; and
make an oblation of clarified butter to Fire. PnnclarikMk>a, I shall, with
mind controlled, eat rice, cooked wiili milk, with a few good Brahmans.
May that be fulfilled by Thy grace, without any obstruction.’

With these word*?, he should sleep on tlie bare oai rh. Then, on d<ay-
break, be shoubl liear recilalions fioin tlic Iiiliasn, ami go and batbe in
a river, after rubbing earlli on his bo ly^ At this lime, he should avoid the
company of wicked peisom?. — -h-34.

Aficr that, he should perform Ids ‘•andliya prayers and offer libations
of water to the manes of his deceased ancestors, and then salute Hiisikerfii,
the Sole sovereign of the seven worlds. 'J'lien lie slamld erect a pandal
mca.surirjg ten or eleven hands, in .front his house.— 35-30.

A’otf.— Saudhyd-Tlio raoniing, noon and tho cvcnhi" prayer, performed by a twicc-

burn.

An altar, measuring four hands, should be made in the pandal, and
a portal of the same measurement should I)e made. — 37.

Ho should place there a pitcher of water and worship the Guardians
of tlie quarters (I fikpfda'. Hiere the devotee should sit on a black deer
skill and over his Itead place the pitcher of water, after making a hole iu
its centre, lie shonhl allow the water to trickle, drop by drop on Ids head,
and, in the satnc way, shonhl allow a stream of milk to fall on the head of
tho symbol of Visnu.— 38-39.

There should be made a sacrificial pond, one hand deep, of the shape
of a conical triangle and surrounded by three circle.s, and after that the
BrAlimanas should be asked to make an offering of milk, clarified butter
and sesamum to Lord Visnii, after the rituals of Ekfigni, with mantras
sacred to Vi^nu, after which a stream of clarified butter, of half the size of
a winnowing basket (Nisp iva), shouhl be poureil into the fire as well as
the charu, ini.\ed with cow’s milk. Thirteen pitchers, full of water, should
be placed. The mouths of these pitchers should be covered with plates of

TBB MAT87A PDBANAM.

fig leaves containing diffei'ent kinds of eatables and five jewels and covered
with white cloths. Four (ligvedi Br&hmacas should offer sacrifices to Fire,
facing north.'— 40-43.

^our Bnihmanas, well np in the Ynjurveda, should recite the mantra
sacred to RuJra. Another group of foui Bnahmanas, versed in the SAniaveda,
should be asked to chant the liymns of the Sriuiaveda, sacred to Viscu,
along with Arista hymns. — 44.

The twelve Biihmanas thus employed should be honoured with
garlands of (lowers, saiulal paste, bed sheets, gold rings, gold sacred
threads, gold bangles, and different kinds of cloths. Miserliness should
not bo exercised in this respect. That night should thus be passed in
rejoicings, accompanied with singing and music.--- 45-46.

Double of all these Daksinas should be given to tlie preceptor, and,
0 Bhimasena,” on the following morning thirteen quiet and good milch
cows, with their horns covered with gold, hoofs with silver, covered with
cloth and painted with sandal, sliould be given away in charity, along with
milking pots of bell metal to lirahmanas well feel with nice eatables. — 47-49.

Then the devotee slnmld take liis meal, without acid and salt.
Afterwards, the Bralimanas should be dismissed, after being satisfied with
dainty dishes. — 50.

The devotee should follow the Br ilinianas for eight steps in company
ot his son, wdfe, etc., ami shouhl .^ay : “Kerfava! the destroyer of all
evils, be pleased, k^iva is enthroned in the heart of Vi^nu and the VUnu
in the heart of ^iva. As I d i not see any difference between the two, so
there may be long life ami pio-;perity to me.” — 51'52.

With the.se words, tlie devotee shoulil send the pitcliers, the cows,
the bedding, the clothes, &c., to the house of the Bnihinanas. — 53.

If many beddings cannot be given, then only one should be given
away, with all necessary requisites. — 54.

One who wishes to acquire vast wealth sljould read the Pur&^as that
day.— '55.

“0 Bhlmisena! You should also keep up this ordinance (vrata),
without pride and with purity of heart. I have dictated all this out
of affection for thee. Bhima! This ordinance observed by you will be
known after your name.” The ordinance (vrata) of Bhirnasenft dw&dadl
is the dispeller of all ills, and was known as Kaly&ninf in the past
Kalpas. 0 Valiant one ! You will be the first to observe this ordinance
(vrata) during this Vardha Kalpa, having remembered all about it, you

OSAPTBR LXX.

mil be liberated from all aina aad attain the rank of the Lord of Devas
(Trida4a8V Tlie public women of other Kalpaa having observed this vrata,
have become celestial nymphs (Apsnras). One dairy maid, of a previous
Kalpa ^Avira KnnyA,), having observed this vrata out of curiosity alone,
has now become Urvadl in the heaven of Indra. The daughter of a
Vairfya became the daughter of Pulama and the queen of Indra, by virtue
of this ordinance ; and, similarly, SatyabliAmA, the maid of that girl, has
become My beloved." — 56-60.

The Sun also on account of having bathed in a thousand torrents on
the Kalyapadwadatli, got His shining body, surrounded by halos, and has
become the thousand-rayed Vivasvan. — 61.

In former times, the same ordinance was observed by Mahendra and
other gods, by the Vasus and by Asuras. No one, even with a thousand
tongues, can adequately describe its effect. — 62.

Kfispa, the King of Vadavas, will describe this tithi which, when
observed, dispels ail the sin.s of the iron (Kali) age. and liberates all his
manes from the region of Yama, (Naraka). — 63.

One who devoutly hears about it or reads it for the good of others,
gets whatever he desires and even becomes unihed with BrahmA. — 64.

What was in the former Kalpa, known as Kalyanl-dwadail! of the
month of .Milgha, will come to bo known as Bhiinadwuda^}, when observed
hy Bhimasena, the son of Pandu. — 6y.

Here ends the sixty-ninth chapter, describing the Bhtmadvddakivrata.

CHAPTER LXX,

BrahmA said : — Siva ! I have heard of the efficacy of Varna Abrams as
well as of good conduct, as prescribed by the Dharma ^astras. I am now
desirous of hearing the practice and conduct of public women.-— 1.

I^iva said There will be 16,000 wives of Krispa in the Yuga men-
tioned before. When once, in the spring time, those ladies, having decorated
themselves witK ornaments, would be drinking together on the banks of a
pond studded with full-budded lotus flowers, dancing with the wind and
resouuding with the melodious notes of the cuckoo and musical tunes of
the big black bee, they will see Loixl j^Amba, beautiful like Cupid, having
eyes handsome like those of a gazelle, and wearing the garlands of m&lati,
passing by. They will cast on him amorous glances, their hearts being
flred with lustful feelings and they being targets of the arrows of
Cupid.— 2-0.

210

TEE MAtSYA POBANAM.

Lord Kri^^a will come to know all that with his mental vision, and
will cnrse them as follows : * Because you cherished the desire of
amorous pastime during uiy absence, all of you will be taken away by
bandits.’— 7.

Then those ladies, overcome with grief on ncconnt of such a curse,
will please Krisna (by their prayers!, wljen iho Lord will say : ‘Dalbliya
[li§i of eternal soul, the favourite of the Brahmanas, will teach you a viata,
which w’ill be the means of 3’our liberation from the bondage and which
will actually free you all. This vrata will be of great l)enefa to futurity.
With these words, the Lord of Dvai Avati left them. — 8-10

Then, ages after, there will be a great slaugliter, owing to the
musal a affair ; and Loni Krisna. after relieving the nniverso of its great
burden, will go to heaven. Tlie Yadavas will havi coa^'fl to e/ist; and
the ladies of Krisna will l)e seized l\v robbers, a warrior, like Aijnna,
being defeated utnd unable to proie'*i tlicmi). Those robbers will take
them to the seashore and enjuy with iliem (hero. When those ladies
will bemoan their hard lot, the sago l>alhhy::, will appojir before them.
Those ladies will W(;r&hip the >age by ()jr»*rlng iiim arghya and salulei
him again and ag.tin, riioy will tlion. wiib uarfnl oyos, romeinber
their past ejijoymt?nts, use of garlands atvi suiidal paste, and tliink of
their Lord, the uncoijquerabie uia-^ior ti»e uiiivoi-o, as well as of flowers
and the beautiful city of Owarik'i. gliitmlng witii itsiichos and gems, and
of their respective abodes tiieitun, tiio iJivim; form> .jf ih- ir sons dwelling
in that sacred oily. Then llioy will put the ing ipu'slion to (lie

sage, standing before him : -11-10.

■‘iSage! We have all been foioibly ilofilod by rhe.'.o robbers
Now we have lost our JJharma atid [jlaoo oiirsi!v«s ;il ^our mercy.
0 , Seer ! Pray o.Nplain, why we iiavo boon degraded to the status of
concubines, we, wiio have i)cen united with (b)il. Ve»ii have been
ordained by the wise Ivri^na to la; ojir guide. Pray explain to us the
duties of concubines.” Thus (]Uuslior)t*d, the sage will say, — 17 '- 19 .

Dalbliya said : — ‘‘Ladies! in tlio days gone by, ail of you were
sporting in the Mansarovara lake, wlion Narada cluiiie.od to go there.
Then you were the daughters of Agrii, in the form of nymplis. You
did not salute the sage, but asked him how Narayana, the Lord of the
universe, would be your liusbaud. Narada blessed you with the boon
asked for, but also cursed you for not saluting him. Ho said that, by
giving away two beddings, according to prescribed rites, on the twelfth

(mAPTB& LXX.

day of the bright fortnight, in the months of Chailra and Vaiidkha, yon
nrould get Kri^iia as your husband in the next Ute.”— 20-23.

And cursed you as follows “ Because in your conceit of beauf^
and prosperity you have omitted to salute me before putting me this
question, you will also be separated from Krisna and will be lowered to
the rank of public women, after being forcibly carried away by thievea
Tn consequence of the curses of NArada and Xrii^na you gave way to
lustful feelings and have become prostitutes. Now listen to what I
say.- 21.25.

Once upon a time thousands and thousands of the demons (D&navas,
Asnras, Daityas and Raksilsas; were killed in the war between the Devas
and the demons. Tndra told their numberless widows and those
women who were foroildy seized and enjoyed, to lead the life of prostitutes
and remain devoted to the kings and the Devas. — 26-28.

Indra continued. ‘You should look upon, with equal eye, the kings
your masters and on Sudra. -Ml of you will attain prosperity, according to
your fate. You should satisfy those who would come to yon with adequate
sum of money to enjoy your company, even if they be poor. But you
should not give pleasure to proud men. You should give away cow, land,
grain and gold, according to jmur means, in charity on the sacred day of
worshipping the De\as or the ancestors. You should act as the Brabmapas
will say. In addition to tliis, I shall also tell you an ordinance (or vrata),
which all of j'ou sliould blindly practise.’ — 29-32.

Tills ordinance has been held to be the best means of crossing unscathed
the sea of tlie evils of life, by those learned in the Vedas. The women
folk should bathe in the water mixed with several herbs, on a Sunday, when
there falls Hasta, Pusya or Pnnarvasu asterisin. They should then approach
the God of Love and worship Pinidarikftk^a, by reciting the names of Cupid,
fij.—'Phe feet of Vi^nu, tlie God of tlie gods, should be worshipped with
the words, “ Kanulya iiamah,” the degs with “ Mobakdrine namab,” the
region of Cupid with “Kandarpanidliayenaniah," the waist with “Prltimate
uamah,” the nJivel with “ Sankliyasamndraya naraah,” the stomach with
“ R&milya namab,” the heart with “ Hridayeiflya namab,” the breasts with
“ Ahladakflrine namah,” the throat with “ UtkanthAya namab,” the mouth
with Ananclakartne, naraah,” the left limbs with Piifpadhanv&ya namab,”
the right limbs with Puspabanftya namab, the head with “ M&naa&ya
namah,” the hair of the liead with “ VilolAya namab," and all the body
with “ Sarv&tmane namah.” — 33.38.

TEE MAfSYA PVtiAHAM.

. They should then salute the respective Gods and Godesses with
the following mantras, “ Namah Sivftya, namah ^antftya/* “ Namah
Pftrfanknrfadharriya,** “Namah Gail i no,” Namah Pltavasstrftya (yellow-robed
oneV* “ Namah "^ankhachakra-dharfiya/* “ Namah Narayauftya,** “Namah
KAmatmane/’ “ Namah Sarvarfantyai.** “ Namah Prltyai,*’ “ Namah
Ratyai,** “ Namah firiyai,” “ Namah Pn^tj-ai,” “ Namah TiL^tyai/' “ Namah
Sarvartha sampado/* — 39-4fK

The wdinon folk sIkaiUI ihon woislnp the Lord, whose body is oupid
himself, by offoi ing ITim incenso, flf)ivors, sandal and eatables. — 41.

Aftcvwnnl:^, the Br.'slnuann, wrll versed in tlie Vednnta. who must bo
virtuous and free from bodily deformity, should be honoured with the
offerings of incense, flowers, sandal.— 4!J.

And a quantity (of the measure Prastlia* of nneooked rice, along with
a pot, full of clarified butter, sIkmiIiI be given away to the saine Bnihinana,
after saying, ‘ liord Mndliava, be pleased.’— 43.

That Brrdiinana ^honlil l)e well fer] and be ilevontly looked upon as
cupid, for the sake of sexual enjoyment.— 44.

Each and every dosiro of that Bnihinana slioiiM be satisfied by the
woman devotee. She sluniM, with all lieart and sind and with a smile on
her face, yield liorself up to him. — 4o.

This rite slionlil be ob‘<erv(‘d on every Sunday ; and the devotee sliould
give away the abovo-nKuitioni' I piantity ol uncooked vice for a period
of thirl<?en months ; at the expiry of wliich. tlie same BrAhmana should
be given a full bedding, with ali its requisites, r/‘j.“-y)illows, gO('d sheets,
dipa ilamp-, a pair of uiijl>r<d!a, -.andaL. o small ]ueco of mattress to

sit upon. — *U)-1S.

Next, that Br/dunana. with liir- w-fe, should be lionoured with gold
threads, gold rings, line cloth. ban4ih*s. and with ir'Cnse, garlands of
flowers and sandal paste. — 49.

Tlie images (>lt Cupid and Uati, seated on a plate of copper, placed
on a vessel full of molasses, their eyes being of gold and they being well
dressed, should bo given away, along with a fine milch cow, a vessel of
bell metal and a piece of sugar cane, by reciting the mantra of the
following signification. — 50-51.

‘ As I do not make any difference between Viynu and Cupid, so
0 Lord Visnu, be pleased to always fulfil my desires.*— 52.

* 0 Kerfava ! as the Goddess Lak§ml never remains apart from you,
in the same way make my body Your dwelling place.’— 53.

OBAPTBB LXII:

After that, the BrAhmaQa, accepting the image of Cupid, should
pronounce the following Vedic mantra. * Ka Tdaqi Kasm&t, Ac.'— 54.

Then the Br&hniapa should be dismissed, after being circumambu-
lated, and beddings and other things should be sent to the house of the
BrAhmana. — 55.

Hencefortl], any Br&hmanu coming to them for the sake of sexual
enjoyment on a Sunday, should be respected and honoured. — 56.

In this way, the good Brahmanas should be kept satisfied for a
period of thirteen months ; but if they go abroad, their course of action
will be different. — 57.

If, with the consent of that BrAhmana, another handsome person
norne to them, these women should, with love and affection and to the best
of their ability, perform all the fiftyeight kinds of observances of Love,
favourite of man and gods, whicli would lead to pregnancy and which is
not harmful to their soul’s welfare. — 58-50.

I have described to you this vrata in detail, which, when always
performed, never leads the prostitutes to sin. — 00.

I have fully related to you what Indra said to the women of the
IVniavas (demons) in ancient da 3 ^s —01.

0, Women of beauty ! This vrata is the dispeller of all sins and
giver of innumerable benefits. T wish well of yon : hence you should do
as I told 3 ^ou. — 6?.

She (the well-favoured), who follows this ordinance strictly, goes
to the region of Madliava, and is honoured by the Oevas, ami in the end
obtains a place in the Visnu-loka.— 68.

The Lord said Tlie sage Dalabhvn, having thus taught those
women how to observe tliis ordinance, will go to his own place ; and
those women of divine origin will practise the vrata, as directed.” — 64.

Here ends titv seventieth chapter describing Annfi(jadaurrnta<G{ft of enpid).

CHAPTER. LXXI.

Brahmd said. — ” Lord be pleased to explain to me the ordinance, by
the observance of which there may be no separation between husband
and wife, nor should there be any grief, disaster or pain.” — 1.

Lord said. — Ke*lava always reposes in company with Laksinf, in the
ocean of milk, on the second day of the dark fortnight, in the month
of Srftvana. — 2.

214

TEE MATS7A PURAVAM.

By worshipping Qovinda on th«it clay all the desires are fulfilled ;
and by giving away cows, land, gohl. &o., the devotee goes and resides
in the region of Vispu for a period of 700 Kalpas.— 3.

The ordinance is known under the name of Afidnya^ayan4dvitty&,
on which daj^ Visnu should be worshipped, according to tlie rituals and
mantras mentioned hereafter. — 4.

The devotee should pray 0, l^rivatsadhari, ^nlointa, Srldhftmana,
iSripati, Avina«ii, let this house-hohUM-’s life of mine which is the giver of
tfivarga (dhanna, arlha and kaina) may never l)e ilestroyed.— 5.

0 Piinisottania ! let there be no desinietiou of my Agni or Pitfis,
nor let there be any separation between liusl)and and wife. — 0.

Deva, as 3 ^)n iiever remain apart from your consort, Laksnii, similar-
l}', let tliere bo no aloofness Ijetween me and my wifi . — 7.

Madhnsudana ! as yonr household is never l)ereft of the goddess
Laksmi, similarly, let tiot mi»ie be devoicl of niy wife’h'—S.

After this prayer, the hymns of Visnu should he sung in accom-
paniment of various kinds of musical irist!*nm?nts ; if that tnav not bo feasi-
ble, then the mere ringing of the hell is sufiioient, for a hell is an embodi-
ment of all musical instruments . — U

After thus worshipping (xovin la, the devotee slionld have his meala
at night, avoiding oil and salt and acids. — U).

In the morning, the image >>f I/iksmi and Visnn, candle, food grain,
cloth, utensils, ami hedstea^l should be glv’^en away. — IJ.

A pair of sandles, shoes, iiini>rr‘lia, chamara, mattress, white sheet
should also be given away with tln^ bedstead.- - 1 2.

Pillows, bedding, fruits, o! uamenis, sli-mld aUo be; given away, along
witli the bedstead, according to (Ijc means of tlie worshipper, without
exercising jealousy and miserliness^, tn a Ih.ilimana. who may be versed
in the Vedas and be a dovot-'C of Vd-rm, having a large family and having
no bodilv" defects -13-14.

At the time of giving away the bedstead, the Brahmana, along with
his wife, should be seated on it, and the former should be given a vessel,
full of nice eatables —15.

The image of Visnu should be given away to the BrAhinapa after
placing it on a pitcher full of water.— 16.

A woman with a husband, or a widow, who keeps up this ordinance
according to the prescribed rites, witliout niggardliness, goes to and resides
in Iieaven. They, being always dutiful and free froni sorrow and blessed
with sons, cattle and wealth, always remain in company of their husband.

CHAPTER LXXII.

215

without being separated so long as the sun, moon and stars remain in
heaven.-— 17-18.

Their sons, cattle and wealth are never destroyed, and the devotee
goes to the region of Vi$nu where lie resides for 77,000 kalpas. — ID. ,
Hereenda the eeventy-first chapter describing the Asuuyasnyanavrata.

CHAPTER LXXII.

i^iva said. — " Brahfn& ! Now listen to the ordinance that will be the-
giver of wealth, and will come in vogue at the end of future Dwfipara.
It is in the form of a conversation between Yudhi.^lhira and the sages,
PippaUda, etc." — 1. »

‘‘ Yndhisthira, the pious, will go to Naimi^aranya before the sage
Pippalada, and put this question to him." — 2.

Yudhi^thira said:— “0 sage! IIow health, prosperity and firm
faitli in religion can be maintained, and liow can unflincliing devotion be
centred in ^iva and Visnu, and how may one be free from all bodily
defects.”— 3.

I^iva said : — " Brahma ! I shall now tell you the reply of the sage
Pippal&da to the queries of Yudhi>thira.” — 4.

PippalAida said: — “King! you liave put a most useful question.
I shall now tell you something about it.” So saying, lie will describe the
.^bg&ravrata. xVbout this, there is the following ancient story :— 5.

There took place a dialogue between Virochana and Blmrgava. — 6.

Once upon a time, the miglity sago, ^nkra, seeing Virochana, the
handsome, sixteen-years-old son of Prahlr'ida, laughed, and saying, Stdhu,
Sadhu, addressed him, “ C miglity -armed Virochana ! 0 prince I 0 may you
be always prosperous.” Then Virochana. the enemy of the Devas, wonder-
ing at the laughing of the sago, inquired 7-8.

‘ 0 BrAhmana I tell me the reason of your laughter without any
apparent cause and why did you again say, S.ldhu, Sadliu, to me.— 9.’

i^ukra sayl : — “ I laughed on the sudden remembrance of the glory
of the Vrata (which you liad the good luck of witnessing in your post
life and which gave you this handsome form). — 10.

In ancient times, a drop of prespiration trickled down the forehead of
of l^iva at the time of His getting into rage to annihilate Dak^a. — 11.

That drop penetrated into all the seven lower regions and dried
up all the seven oceaus. Afterwards, out of the same drop, Vtrabhadra,

iimti Ptruilf^Ast.

widlt many a mouth and eyes ‘emitting flashes of fire from them, was
bom. He was endowed with myriads of hands and feet, and destroyed
the aacrifioe of Dak^a. This Earth-born Virabhadra destroyed the sacrifice
of Dak^a and then attempted to burn up the three worlds. Whereupon,
^ira intervened, when He saw Virabhadra was going to consume the
universe, and made him abstain from his campaign of de8truction-j|2-13.

A' va said : — “ 'V'trabhadra ! You have destroyed the sacrifice of Dak^S,
and now yon shoniti not coii.suroe tlie universe. Be calm. You will be
prime in the mansion of auspicious planets, and people will worship you
through my favour. -14-15.

"You will be known as AhgSraka (the planet Mars), the eon of
the Earth, and your form in the Divine region will be a pearless one in
beauty.— 1(5.

" On tlie fourth day of a bright fortnight, when it falls on a Tuesday,
the people worshipping you will get everlasting beauty and prosperity
and health.” — IT-

Heating such words of ^iva, that son of the Earth, instantly became
placid and afterwards turned into a planet. — 18. »

“ Some ^udra was worshipping that planet Mars, and you saw the
ceremony, on account of whicli you are so handsome and renowned, 0 you
son of Prahlfida. You are known as VirOeliana by the Devas and the
Asuras, because you possess various 'vi) far-reaching intelligence (Rochi),
and hence you are called VirOchana (far-reaching light:. 1 was astonished
to see the great beauty posse.s.sed liy you simply by your looking at the
ceremony of Angfirakavrata, andoonsequently I greeted you with the words
S&dbu, Sadhu, thinking of the great mahiitmya of that vrata. When, by
merely looking at that ceremony, one gets beauty and lordliness as youre,
I do not know what would be the case if a man were to observe this ordi-
nance.” — 19-22.

“ 0 Prince ! You looked with faith at the ceremony of giving away
the cows, &c , in charity, at the conclusion of the vrata performed in honour
of Mars, the son of Earth, by a low-born despicable l^udra, and consequently
you have been given such a handsome form and are born in the royal
family of Daityas.” 23.

^iva said : — “ On hearing those words of ^ukra, Virdohana was very
much astonished and asked him.”— 24.

Virdebana said.- 0 sage ! 1 am eager to hear about the ordinance
as well as about the charities witnessed by me in my previous life.”— 25.

oUAMn LXXif: 'iW-

** Pray explain td me the glory and the rituals connected with that
ordinance.” Hearing those words of Virdchana, l^akra, began to explain
it in detail. — 26 .

Sukra said.— 0 D&iiava ! if the 4th day of the bright fortnight
fall on a Tuesday, the devotee should bathe after rubbing earth over his
body, and then wear rubies.— 27.

He should mutter the mantras, “ AgniniflrdliA. diva,*’ by turning
liis face towards the north. If the devotee be a Sudra, he should silently,
without uttering any mantra, meditate over the form of Bliauma (Mars).
The company of women sliould be avoided that daj'.— 28.

At dusk, the court-yard of the Jioiise should be plastered with cow
dung and adorned with floral wreaths, and uncooked rice should be placed
all round. -29.

Thereafter, woi-shipping Bhauma, a lotus of eight petals should be
drawn in siiffron. If salTron is not available, then it should be drawn by
red-sandal.- -30.

Four pitchers, full of eatables, should be placed, and uncooked rice
and rubies should be placed in them.— 31.

The pitchers should be located in the four corners, and fruits, flowers,
incense, etc., should be placed over them. — 32.

Then a milch cow, with her horns covered with gold, and hoofs with
silver, should be given away to a Brahmana in charity, along with a milking
vessel of bell metal, and her calf. So also should be given an ox, and the
seven kinds of grains tied in seven different pieces of cloths. — 33.

An image of the size of a thumb sliould be made in gold. Its four
arms should be extensive. The image slunihl be placed on a vessel of gold,
and the vessel should be jilaced on raw sugar and clarified butter — 34.

Afterwards, all that should be given away in charity to a Brahmaua,
who is versed in the sacrificial rites, is able to restrain his passions, is
calm and modest, is well-horn and has large family. It should never
be given to a Briilimana, who is a lij’pocrite. Then the devotee sliould
recite the following mantras, with his hands folded.— 35.

* 0, Son of Eartli, 0 blessed one, you have been born of the sweat
dj*op of lord l^iva, I pray you for beauty and have taken shelter under you.
Be pleased to accept this arghya, I salute you. Pray acefept this libation
of water.*— 36.

Note (The inautra iu the original is this

msjem i

inne ^ S II

TUB MATSYA WUANAM,

21 $.

Tbe libation of water (argliya\ mingleJ with reJ vandal, should be
made by reciting the above mantras, and the Br&hmapa should be wor-
shipped with red sandal, red flt)wers, ntul red cloths, etc. ' 37.

By uttering the same mantra, a cow, with an ox, should be given
autay in charity in honour of Mara, and a bedstead, well-arranged with all
its requisites, should also be given away. — 38.

All the nice things available or the things appreciated by the devotee
wishing to acquire everlasting benefits, should be given away in charity
to the Br&hmana,-- 39.

After this, the Brahmana should be circumambnhited and dismissed,
and tbe devotee should take his evening meal with clarified butter,
avoiding salt and acid. — 40.

I shall now desiTibe to you the benefits that accrue to the devotee
by observing this Ahgaraka vrata for eight tones or even four times with
devotion.-— 41,

He and dev'olion to Siva and Vi^pu in all

his atul becomes the kimr of the .seven reahns.— 42.

He lives for seven Kaip^s in the clime of &iva after death, and,

0 Prince of the Daityas ! You shouhl also therefore perform this
Vrala.’-43.

PippalAda said. --After thus fle'^cribing the rituals, the sage ^ukra
went away an 1 Viroclnma, the Prince of the Daityas, aftersvards kept
this observance, according to (he prescribetl rites, and 0 King Yudhisthira !
Yon should also keep it. For liie knowers of Veda say that its fruit is

1 nexh ansti ble. — 44 .

Siva .said — Hearing all this from the sage Pippahida, the King
Yudhist^hira, of the wonderful deeds and prowess, said : — “ Let it be so.**
Ho then perfor?ne<l this Vrata. One who hears about it, after pondering
over the words of I’ippal.ida with attention, also gets the same benefit by
the grace of the lord Mars. -45.

Here ends the seoenty-seeoml chapter describing the Afigdrakavrattx,

CHAPTER LXXm.

PippalAda said.— “ King ! now listen to the rituals pertaining to the
pacification of the malignant aspect of the planet l^ukra (Venus). On tbe
beginning of a journey or its end, or on the occasions of the appearance
and the disappearance of l^ukra, a vessel of silver, gold or Ml metal

GUAPTBU LXXni.

§19

should be made and filled in with white flowers, white cloth and uncooked
rice. — 1-2,

A silver image of l^ukra should bo made and given away to a Br&h-
inn^a versed in the SSraaveda, after decorating it with pearls and placing
it on the top of the vessel. — 3.

At the time of giving away the image, the foilwing mantra should
be uttered i—'O, master of all realms, 0, Bhrigunandana, 0 Kavi, saluta-
tions to you. Accept thirarghya for the fulfilment of my demres’. The
arghya mantra is.— 4.

The person who thus gives away all the things, iimentioned above, in
charity, according to the aforementioned rites, when undertaking a
journey, etc., at the time of tlie appearance of ^ukrn, goes to the region
of Vi^nu, after getting all his desires fulfilled.— 5.

The devotee should not take his meals until he has finished his
worship of l^ukra by offering Him white flowers, fried cakes and cakes of
urad pulse and things made of wheat and gram. Tiie person who does
so attains tyivarga (religious merit, wealth and enj(»yinents*.— 0.

Yudhi^hira! the worship of Bjihaspati (Jupiter) has been described
in the same to which now listen. An image of Brihaspari simuld be
made in gold and placed in a gfildeii vessel, after being rlre«sed in yellow
cloth. The devotee then .should bathe in water mixed with sesamnm, or
with water mixed with the juice of Jbutea-fromlosa or Panchagavya. — 7-8.

He should then put on yellow raiments and paint his head with
sandal mixed with saffron, and then pour libations of clarified butter in
the fire. Then, after saluting Brihaspati, the image should be given away
to a Brdhinana, along with a cow.— 9.

Brihaspati should thus be saluted ' Salutations to Brihaspati, the
giver of solace to those falling under'tho influence of evil stars.*’ — 10.'^'

0, son of Kunti ! One who thus worships Briiiaspati on a Sankninta
or on undertaking a journey or on other auspicious occasions, attains all
his wishes.— 11.

Here ends aeventy-^third chapter describing the PAjd of Jupiter and

Venus.

* Note.— 'Tho pra^Aina maufcra of Brihaspati is as follows

iRnlt ^ ii

sar tas ma!f^a1pvsanau.

CHAPTER LXXIV.

BrahmAsahl: — l^rd i^iva ! you are the One, who sees all beings
safely through the oceau of the worid, pray therefore descr/he some such
ordiuancQ, as may lead people to cross the sea of the world in safety,
and attain health, heaven and happiness.— 1.

i^iva said : — BrahniA ! I shall describe to you the Saura dharma,
consisting of the following vratas : ti. Kal ydna saptamt (u) VieJokasaptaml.
So also [iiii Phalli Saptami, the dcstroj^ier of sins and giver of great merit.
Similarly, {iv) the sacred iiarkara Saptami lo) ICatnala Saptami (rt) Maiidarii
Saptami, (rii; Subha Saptami, the giver of auspiciousness. I'lieso are the
givers of endless merit. All thes-^ have been respected by the Devas and
the Uisis, and I shall describe their rituals to you, one by one, in due
order. — 3-4.

When a Sunday falls on the 7tli day of a bright fortinght, it is known
as Kalyariiiii or Vijaya Saptami. On that day the devotee should hiitiie in
cow’s milk, in the morning, and put on white clothes, and then sit
facing the east and draw the picture of au eight-petulled lotus flower,
made of uncooked rice powder, lie should, then, draw a circle round
that lotus, and in the centre of it »!raw its pericarp, with tlic .same material.
-Then, on all sides of it, he should draw eiglit pictures of the Sun with
flowers and rice. The devotee should put a pincli of uncooked rice on each
petal of the lotus, after reciting tho fuihoving mantras Tapamlya
iiamah, ilarfancriya namali, I>ivakaio'ya namah, Vidliatn nanuih, Vaiun»\*
ya namah, rihaskaiaya namah Vikartanaya namah, and Uavayc namah, res-
pectively, beginning with tlie pi-'-tmo of tlie Sun on the lOasterii petal, and
then on those on tiio Soiuh Kurtcrn, Somhern, S(>utli-\Vcstern, Western,
North-Western, Nortliern, and, lastly, on the North-Eastern petals.— 5-5).

Afote. — A pinch of uncooked rice ahould bo placed o;i each petal after rocitiug oiio
name each time, until it i.s placed nji each eight petals, viz, — On the petal in the eastern
direction by reciting Tapan&ya namah, and .so on.

At the coiumencement. as well as at the oikI, and so also iu the
luiddle, of placing rice, he should recite the Mantra Paramtlt-iuane namah
Then at the end, tlie God-Sun should be sainted. — 10.

The Sun should be worshipped on the altar by being otfered white
cloth, fruits, incense, flowers, sandal paste, eatables and raw sugar, along
with salt, all of which should be given away in charity to Brnhmapas. — 11.

Afterwards, good Brahmaoas should be devoutly worshipped with
raw sugar, clarified butter and milk, and then they shouhl be given gold,
placed on a dish, containing sesamum. — 12.

GBAPTEB LXXV,

221

Then the BrfthmaDas should bo dismissed with fees, after reciting
the ‘ vyAliriti ’ mantras. The devotee sliould then go to sleep and then,
after getting up in the morning, ha should bathe and finish his japa
(prayers) and take rice cooked in clarified butter and sugar in company
of the Br&hmanas.—* 13.

After meals, the devotee sliould give away t) the Bralimanas, who
may be free from hypocrisy, a pot, full of clarified butter, a*id a piece of
gold, along with a pitcher, fall of water. — 14.

At that time the devotee bliould say ; “ 0, Adorable Suu, the Supreme
Self, be pleased.*’ Tlie worship of the J^un .should thus be followed for a
year, on the bright Saptami of every month, and in the 13tli month, 13 cows,
with their mouths covered with g)M and bodie.s adornod with clothes and
ornaments, should be given away. — 15-]f).

If one cannot allord 13 cow.s, he may give only one. The observer
of this ordinance shoul I n )t cKerci-so inisarlinoss and jealousy. Those
who do so, go to hell. — 17.

One who tlius observes the Kalyana Saptami ordinance, goes to
the region of the Sun, after being liberated from all sins, and obtains
long life, health and prosperity on this earth. — 18.

This Saptami, wliicli is tlie destroyer of all sins and venerated by
the Devas, is known a.s Kalyana Saptami, the remover of all evils.— -19.

One who reads or hears about this kalyana Saptami, the giver of
endless merits, is freed from all sins on this earth. — 20.

Hen^ ends th** chapter descrihin j the Kalyana

Saptami rrata.

CHAFrEU LXXV.

^iva said : -O sage ! 1 .shall ik)w tell \’ou about the Virfoka Saptami
(the Sorrow- Destroying fast' the observance of whicl) fast frees the devotee
from all grief. — 1.

Note VisOka^Free from griof.

On tlie sixth day of the bright fortinght, in the month of M^ghai
the devotee, after brushing his teeth in the morning and rubbing the body
with black sesainum, and bathing, should fast the whole day ; and at
night, again brushing his teeth, he should take krisarfi pudding (consist-
ing of rice, sesamuin and a pulse cooked in milk and eaten with ghee
and without salt). Then go to bed as a BrahmachAri.— 2.

^ THE MAT^A PUBAEAU.

On tbe following morning, after bathing and finising his daily
prayer and so being pure, he should have a lotus made of gold, and
vroTship it by pronouncing * Ark&ya natuah-’ — 3.

- Hote Arakiya asmshssSslutotloiur to the San.

The lotus should be worshipped with red kaiiera flowers and a
piece of red cloth. The devotee should pray to the Sun in these words ; —

' 0 Adit 3 ^a ! asbthis world becomes free from all grief at Tliy rising, in the
same way, let me also be free from sorrow, in all my lives, and may 1 have
always lii-m faith in Thee.’ —4.

Thus, having performed Puja on the .sixth day of the bright fort-
night, the Brahmauas should be worshipped with devotion. The
worshipper, after taking cow’s urine, should go to bed.* Then, on the
following morning, rising from his bed, bathing and finishing his daily
prayers, he should offer food to the Brahmauas, in a vessel containing raw
sugar. Then the golden lotus should be given away to a BrAlimapa, along
with a pair of red clothes mentioned above. — 5 -6.

On the Saptami (seventh / day, oil and salt should be avoided, and the
devotee should observe a vow of silence and listen to some Parana. —7.

The ordinance should tlien be continued on the seventh day of each
fortnight, till the next mouth of Magha.— 8.

On the conclusion of the ordinance, a pitcher of water, along with
a golden lotus, should be given away, and a bedstead, witli all its
requisites and a milch cow, slnmld aUi be given away.— 9.

One who keeps up the Visoka Saptami ordinance, according to the
rites mentioned above, without giving way to fni.serliuoss, attains bliss, and
never gets any sorrow for a period of ten padmas, and is also free from
disease. He also attains his wishes, and if he observes it without any
desires, he becomes uiiified with Brahma. — 10-1<J.

One who reads, listens to, or relates this vrata of \dioka Saptami,
goes to the realm of ludra aucfenevcr gets any sorrow. — 13.

Here ends the seventy- fifth chapter dealing with Visoka saptami vrata
or the Sorroiv-Destroying fast.

CHAPTER LXXVJ.

Sjiva said : — “ 1 shall now describe to 3 ’ou the Bhala Saptami, (fruit-
gift fast) the observance of which liberates the devotee from sins and leads
him to heaven.— 1 .

* This oerenumy relates to the fsf (bS day.

0B4PTMB L4Xn.

la the month of M&rgutfira, on the seventh day of the bright fort-
night, the devotee, after fasting, sliould give away a lotus of gold, along
with sugar, to some firfthmana with a large family. A golden image of the
Sun, weighing one pala in measure, sliould also be given away tt> a
Br&hmapa in the afternoon, when the devotee should say, ‘ 0 Sun ; be
pleased on me.’— 2-3.

On tlie following day, that is, on Aftami, the BrAhmauas should
worshipped with devotion and fed with milk and fruits*; during that
period of the day, so long as there is any portion of the Kri$pa Saptam!
remaining, and on every seventh day of the dark fortnight, fruits should
lie given away in charity. — 4.

In the same way, any fruit made of gold, and a lotus, along with
sugar, utensils, cloths and flowers should be given away on each seventh
day of the dark and ihn bright fortnights in the month, for a full
year.— 5-6.

The following names should be recited, one after the other, each
month : — BhAnu, Arka, Ravi, BrahmA, Siirya, Bukra, Hari, l^iva, Srlmnn,
VibhAvasu, Tva^tA, and Varnna. — 7.

Out of the names mentioned above, one name, turn by turn, should
be recited monthly, on tlie seventh day of the dark or bright fortnight.
The desire of obtaining any fruit or merit, by the observance of this vrata,
should be renounced by the devotee.— 8.

At the end of tlie ordinance, a BrAhmana and his wife should be
adored, and then cloth as well as a pitcher, full of sugar, along with a lotus
of gold, should be given, and the following prayer should be offerer! : —
‘ O’Ravi ! as the wishes of your devotees never prove fruitless, so the
attainment of endless fniits be mine, throughout my future seven
lives.’ — 10.

One who observes this Phala Saptaml, the giver of endless fniits,
being liberated from all his sins, goes to the realm of tlie sun. He is
freed from the sins arising out of drinks, AiA wliether committed in this
or the next world. All that is destroyed, who observes this Phala Saptam!
fast. He wlio observes this Phala Saptaml, becomes free from all diseases
and liberates his past ancestors as well as liis successors, for 21 generations
from bondage. One who reads, hears or relates this to others, gets also
prosperity.— 11-14.

Here enda the aewnty^ixtik (Stapler rdating to PhaJa Saptam i
orthefaatfoUotoed by the gift of fruits.

224

THE MATSYA PURANAM.

CHAPTER LXXVIL

^iva saiJ, — “ 1 shall now explain to you something about the
Sarkara Saptaml, (gift ot sugar) the flestroyor of sin, by the observance of
which one gets longevity, prosperity and liealtln—l.

In the month of VaiAikha, on tlie seventh day of tlie bright fort-
night, the <levote 0 should bathe in water, mixed with white sesamurn, and
then put on wiiite samhtl paste and a garland of white llowers. —2.

A lotus with its potids and pericarp, should be drawn on an altar
with saffron, and flowers and incense shoidd bo pnt on it, after reciting
‘ SSvitre naniah ' — 3.

Afterwards, a piteijer of water, with a vessel of sugar, should bo
placed oil it. The pitclier should be c(A*ered with a piece ot white cloth
and white flowers, sandal paste, ami gold should bo put on it. Then the
puja should bo nnulo with tlie following mantra : — 4.

‘O Pitclier, You are the Vodainaya. and, consequently, you arc
praised as knower of ail the Wilas. Von are bke in^etar to all, bring
peace unto me,’— 5. ^

Note— Vedamaya— Full of all Vodus, Vod.iv6di=Tljc knowor of the Vedas,

Afterwards, the devotee sliould drink pafiehagavya and sleep on the
floor, by the side of the pitcliers, nnd should reeito the Vedic mantras
relating to the Sun, and listen i'» tin? Pni'i'inas. 6 ,

After the lapse efl' a day a? d niglit, on ihe tSfli day of the fortnight,
the devotee should give away all filings \>) {he llrAhiiianas after per-
forming his daily prayers, —T.

He shuuld feed tlic Hmhmana^, according to his means, with sugar,
clarified buttei and rice CO )kfd in milk and sugar, but should avoid oil
and, salt. Ho himself sliocdd i.nko lii‘< jjieals in silonee. The same rule
should be observoil eaoli inoiitli for n year, after whicli a pitcher of water,
with a vessel of sugar, a bedstead, with all its requisites, ami a milch cow,
and if means permil, tiien a house containing all the necessities of a
householder’s life as well as oatable.s, should be given away. Miserliness
should not be exercised, for it leads to sin. The devotee should, in
addition to the things mentioned above, give away a horse of gold worth
1,000 Niskas, 100 Niskas, or 10 Niskas, or of even 5 Niskas, according to
his means, by reciting the mantras pertaining to the Sun. -8-12.

Note.— One Ni^ka is equivalent to Hs. 4.

The nectar fell from the mouth of the Sun, whilst He was quaffing it,
' out of which (S4li) rice, mflnga pulse and sugarcane were produced.

' CHkPTBR urxwii. zm

Stt/afarcane is the best of all these three, because out of it sugar is pre-
pared. Its juice is just like nectar; consequently, an offering of sugar
to Devas and Pityis is dear to the Sun rIso.— 13-14.

This darkarfi Saptarnt is said to give the same benefit as Aefvamedha
sacrifice. It removes all diseases and makes the sons and the grandsons
thrive. One who observes this fast with unflinching devotion, gets bliss.
He passes his days for one Kalpa in heaven, and then attains emancipa-
tion. One who hears, listens, or reads about this, goes to the region of
the Sun. One who advises others to observe this ordinance, is also vener-*
ated by Devas and Heavenly damsels, and passes his days in heaven.
-15-17.

Here ends the seoenty-seventh chapter describing the Sarhard Saptami
or the fast followed by gift of sugar.

CHAPTER LXXVIII.

^iva said : — 1 shall now describe to you that Kam.'ila Saptami vrata,
by the mere mention of which the God Sun becomes pleased. — 1.

In the spring, on the 7th day of a bright fortnight, the devotee
should bathe in water mixed with white mustard and should then make
a golden lotus and place it in a golden vessel, full of sesamum.—2.

Tlie lotus should be covered with a pair of cloths, and then the Lord
Sun should be worshipped with incense, flowers, &c The following man-
tras should be recited at the time of wonship. ‘Kamalahastaya nainah,
Virfvadhfirine namah, ‘Divakarnya nainah’, ‘J^rabluUcaraya namah and he
should then give away the golden lotus in the evening, along with the
pitcher of water adorning it, with ornaments, cloths and garlands, and
then give it to a Uralimaaa. So, also, according to his means, he may
give away a milch cow after adorning her well. -3-5.

On the following day on tlieastaiai the Bnihniauas should be fed
according to the means of the devotee, but he himself should not take
flesh and oil.— 6.

In this way, the devotee, withoui giving way to miserliness, should
observe the same rituals, on the 7th day of a bright fortnight each
mouth. — 7.

On the conclusion of the ordinance, a bedstead along with the golden
lotus, should be given away, and a cow with its horns plaited with gold as

well as uteubil.H Abana (seats) and candle sticks should also be given awav,

• S9

"IT

aioQg with other necessary ailioles. OAe, who observes this ordinance,
-according to the prescribed rites, becomes possessed of inexhaustible
wealth and goes to the kingdom of the Sun.— 8-9.

He also goes to all tlie seven lokas, in each kalpa, where he enjoys in
the company of the nymphs and gets bliss. One who hears, sees, relates
or observes this ordinance also becomes wealthy and goes to heaven, where
he enjoys the company of Gandharvas and VidyAdharas. — 10-11.

Here ends the seventy-eighth chapter dealing loith Kamala Saptamt Vvata,

CHAPTER LXXIX.

i^ivasaid:— 1 now relate to yon about the Mand^ra Saptamt, the
giver of all desires, tlie most excellent, and the destroyer of all sins. — 1,

The devotee should take some light food on the fifth day of the bright
fortnight in the month of Milgha, and, having arisen from his bed in the
morning and brushing his teeth and bathing, should keep fast on that day
ow,, on the §a^thi day. — 2.

That day lie should iionor a few Bralimanas and feed them with^
delicious food at night. MandAra* prarfaim should be offerredto the Deva.
On the following morning, that is, tlie saptarni daj", he should feed the
Bralimanas again, according to his means, after his morning ablutions. Then
procure eight Mandara (lowers and prepare a golden imago of the Sun
carrying a lotus in his hand and place it in a copper-vessel containing
sesaimim, and prepare also an eigiit-petalled lotus and invoke the God
Sun, thus. He should offer one mandura flower on each petal. — 3-5.

He should then salute the Sun and put some flowers and uncooked
rice on the lotus leaf, in' the Eastern <lirection by saying ' fihfiskar^ya-
namah* in the South-East by saying ‘ SflryAya naipah * in the South, by
saying * Arkaya nainah. ’ in the South-West, by saying “ Aryarane naraah,’*
in the West by saying ;—** Veda dhainne namah,*' in the North-West
direction by saying “ Chanda Bhjiuave namah,’* in the North by saying
“Puisne narnah,’’ in. the North-East by saying ‘ Anandflya namah.*—6-7.

The devotee should place the image trf the Male Parana on the peri-
carp of the lotus, and after saying ‘ SarvStmane namah,* white cloth should
be put on the imago, and eatables, flowera and fruits should be offered. — 8.

Then all these things should be given away to a Br&hma^a versed in
the Vedas. He himself should take his meals, but then oil and salt should

* Mandftra is the neme given to several species of plants, vfs., Oalotropls gigantea,
Brythrina indioa, and thorn-apple.

be avoided. He should observe the vovr of silence while eating, and take
bis meals facing the Eest.—O. ^

This ordinance should be observed, according to the prescribed rites
for a year, on the seventh day of a fortnight, earh month, without giving
way to miserliness.— 10.

On the conclusion of the ordinance, the lotus of gold should be given
away after being placed on a pitcher of water. One wishing to acquire
prosperity, should give away a cow in addition to it.— 11.

The following prayer should then he oilered * I salute Mandditindtha
and Manddirabhavana, 0 Lord Sun ! see me through this wordly ocean of
troubles.’ —12.

One who observes tliis Mand&ra Saptami fast in this way is freed
from all sins and goes to heaven where he resides for a kalpa. This
ordinance is like a torch that dispels all the sins like pitched darkness.
One who keeps it up gets his desires fulfilled. One who reads or listens
about this ordinance becomes freed from all sins. — 13-15.

Here ends the eeoenly-ninih chapter dealing with Manddra Saptami

vrata.

CHAPTER LXXX.

Sri Bhagav&n said I shall now explain to you about the excellent
Snbha saptami fasting, which frees the devotee from all diseases, sorrows
and troubles. — 1.

The devotee should observe this ordinance on the seventh day of
the bright fortnight, in the month of Advina, after ablutions and morning
prayers, when the Brdhmapas have done the svastivAcbana.— 2.

A milch cow should be worshipped with incense, flowers and sandal
paste and the devotee should say, ‘ 0, One who has been born of the Sun
and one who resides in the various dimes, whose body is goodness itself,

1 salute Thee for the fulfilment of my desires.’— 3.

After tills, a quantity (of the Prastha measure} of sesamnm put in
a vessel of copper, an ox of gold with incense, garland, molasses, various
kinds of fruits, eatables and dishes made of milk and clarified butter,
should be given away in the evening by reciting the mantra, “ Aryam&
PrIyatAm.”— 4-5.

The devotee should offer Panchagavya as PrAAana. He should be
free from all pride and sleep on the floor. On the following morning, he *

— ^ —

^ iikOiald ^t up and worship the Brfthmapas with devotion. Thus men
abduid give away each month a couple of cloths, a golden ox and a golden
cow, and, nt the end of the year, sugarcane, molasses, bedding, pillows,
utensils, aud mattresses. -G-S.

Afterwards, a quantity (of the Prastha measure) of aesHmuin placed in
a vessel of copper and a golden ox, shouhl be given to a IJrAhrnaoa versed
ih the Vedas, with the words, VisvAtmA IViyatAiri.”— 9.

One wlio keeps up this ordinance in this way becomes wealthy and
renowned in each birth. -10.

He is also lionoiired by the nymphs ApsarAs and Gandhaivas),
and resides in heaven as the Lord of Hosts L'.e., Ganas) till the end of
the kalpa, after \Yhich he is born as a king. ~ll.

Thousands of the sins accruing by the killing of BrAhmaoas and
by wilful aburtion, are expiated by the reading of tliis sacred vrata of
of Saptaini. — li.

One who reads this or hears it, oven for a moment, or sees the vrata
performed and things given away, is freed frotn all sins and becomes the i
Lord of the Vidyidharas.— 13.

One wlio keeps up this Saptami vrata (onllnance), of sevenfold
prescription, for a period of .seven years, becomes the I-ord of seven regions,
turn by turn, after whicli he goes t») the i(*gion t>f V^i.snu aud attains bliss
there.— 14.

Here ends the eiiihtirlli cJiafiter deseriliing the Suhhtt Saptami vrata.

CflAPTER LXXXI.

Maiiu asked Lord ! wliich is tliat ordinance, l)y the observance of
which, separation from tlie dear ones ceases to be painfnl and which confers
prosperity on tlie devotee and wliicli saves men from the evils of this
life.-l. '

The Lord said :— The question put by you, 0 ManuJ is beneficial -
to the world, and, owing to the sublimity of the subject-matter, is beyond
the reach of heaven even ; and, though kept secret from Suras and Asuras,
now, I shall relate it to you on account of your intense devotion.— 2.

The YidokadvAda^ ordinance falls in the month of Advina. On the
tenth day of the fortnight, the devotee should take some light food and
' commence the oi’dinance by observing the prescribed rites,— 3.

OBkJPTm txxxiy

On the Bk&daifi day, he should brush his teeth by turning his face
towards the north or the east. Then he should worship the Lord Keia'p
and the Goddess Lak^ml, and fast tlie day. “ I shall take my meal
consisting of many dishes next day.” With this thought, he should go
to sleep, and, on getting up in the morning, he should bathe in Pancfaa-
gavya water, mixed with various medicines, and put on white clothes and
garlands of. white flowers. Afterwards, the worship of Lak^ml and
NArAyania should be ooniinenced with white lotus flowers. — 4-5.

The feet .should be worshipped, after reciting ‘ Virfokaya namah,’ the
legs after reciting * Varadaya namah,* the knees after reciting 'i^rMaya
namah,’ the thighs after reciting ‘ rlalaAiyine fiainah,’ the private parts
after reciting ‘ KandarpAya iianiali,* the waist after reciting ‘Madliavaya
namah,’ the stomach after reciting ‘ DAiiDflarAya namah,’ the ribs after
reciting ‘ VipulAya namah,’ the navel after reciting ‘PadmanAblinya namah,’
the lieart after reciting * AI«'inniathrya namah/ the bieasts after reciting
^ridluiraya namah,’ the hands after reciting ‘ Madhujite namah,* the left
arm after reciting ‘ Cliakrinc namah,’ the right aim after reciting * Gadi-
ne namah,* the throat after reciting ‘ VaikuntJiAya namah/ the mouth after
reciting ‘ YajnyaimikhAya namah,’ the nose after reciting * Aiokaniclhaye
namah,’ the eyes after reciting * Vasudevaya namah/ the forehead after
reciting VAmaiiAya namah/ the eye hr.iws after reciting ‘Haraye namah,’
the locks of hair after reciting ‘ MadhavAya namah,’ the crown after recit-
ing VWvarupine namah,’ the head after reciting ‘ SarvAtmane namah. —
641.

Thus worshiping Vi.snu with sandal, fruils and flowers, an altar
should be made on the ground after making a oirede. — 12.

The altar should be a square in shape, and of the dimensions of a
cubit, and should slant towards the north. It must be smooth and soft,
surrounded by three small mud-walls. — 13.

The upper surface sliouhl lie eight fingers high from the ground ;
and the raudwalls one finger high and two lingers thick. — 14.

[Al.B.— Oue finger is a little less than one inch.]

On it should be placed an image of Lnk.smi, made of river sand, and
placed in a winnowing basket, and worshipped according to the rites here-
after mentioned. — 15.

Lak§mi should be worshipped, after reciting the following mantras,
—

^ilr ^ ^ i

Ttt^tyat Qtmal||i nama^, Hriftyai nama|r.--16 ^

? ^ ' The devotee should also say/ * 0 Vidokfi goddess, destroy all grief,

graut some boon, give wealth, and fulfil all de8ires^--**17.

After this, he should wrap up the winnowing basket in a piece of
ijiiCloth, and worship Lak$rnt with fruits and various kinds of clothes and
with a golden lotus.— 18.

The devotee should drink the water purified by the Ku4a grass, and
carry on music and singing throughout the night; and, on the lapse of
three quarters of the niglit thus past in vigil and prayer, the devotee
should sleep in the last quarter, and then waking up, go and worship
them, along with three couples of Brahmanas and Bi-rdiinanls according to his
means : if not three, at least, one couplo should be worshipped. He should
offer them sandal, flowers and cloths as well as bedstead^, with the luautra,

“ Namastu Jalailyine.*’ The night thus passed witli watching, music and
songs, the d'^votee, after bitliing in the morning, sliould worship the
Brahmana couples, as mentioned above. They should be fed according to
his means, free from niggardliness. And then, after taking his meals, he ^
should pass that day in listening to the Puranas.— 19-23.

The devotee should observe the same rituals every month till the
ordinance is over ; after which, he should give away a bedstead, along with
the gu4a dbenu^ Isugar cow), pillows, bedding, sheets and cloths.— 24.

Then he should say, ‘ 0 Lord ! as Laksml does not forsake you,
similarly, beauty, liealtli, and pleasure may always be mine*. — 25.

* As Laksmi does not go without Viaiiu, let there always he happiness
with me. Let niy devotion always remain centred in Vi§nn.* — 2d.

With the fibove words, tlie <levotec should give away the bedstead,
and guda dhenu, the image of liaksmi and tho winnowing basket, to the
Br&hmana.— 27.

The following flowers are always desirable in this form of worship
viz,y ‘Lotus, Kanera, Bana, fresh Bafron flower, Ketakl, Sindhuvftra,
Jasmine, Gaudhapatala, Kadamba, Knbjaka and Cbampaka. — 28.

Here end$ the eighty-first chapter deecrihing the Vrata called Vikoha

Dvddait,

* Cht^a dhenu has been explained in the next chapter.

OHACTER LXXXIL

Maiiti asl^d :*^0,Lord of the Universe ! pray tell me about Ouia^
dhenu^ How should it be made^ and by what mantra should it>e given
away?— 1.

The Lord Mataya answered : — 0 King ! I shall explain to you
the form of Ou4adhenu, and the fruits of its gift, as well as the mantras,
according to wliich it should be given away. It is the destroyer of all
sins."-2.

The floor should be plastered with cowdung, the Kufia grass shoujld
be spread on all sides, and then over it shouM bo placed a black antelope
skin of four hands in length with its neck towards the east. This is
meant for the cow. A smaller deerskin should be spread on the floor,
near the first, and it should be meant for her calf. The cow should be
made to face the east and the calf the north. — 3-4.

The image of Quiadhenu (Sugar cow) should be made of 4 maunds
of raw sugar, and the calf of one rnatind of raw sugar, which is considered
to be the first class ; the image of the cow made of two maunds and the
calf of half a inaund of raw sugar is considered to be the next best. The
image of the cow made of one inaund and the calf of ten seers of raw sugar
is considered to be the last best. I'he devotee is to choose between the
three, according to his means. — 5-6.

The mouths of the images of the cow and the calf should be made
of clarified butter, and both shouM be covered with five silk cloths. Their
ears should be made of mother-of-pearl and legs of sugarcane and the
eyes of good pearls. — 7.

The tendons, nerves, Ac., of these images should be made of white
threads, white blankets to represent, their dewlaps, cheeks and backs
should be made of copper, the while hair trimmed from a chdmara
(antelope hair) should represent the hair of tlie body.*-8.

The eyebrows should be made of corals, the adders of fresh butter,
the tail of silk cloth, a vessel of bell metal should be placed to represent the
milking vessel, Jbe horns should be made of gold, the pupils of the eyes
of sapphire, the hoofs of silver, the scented fruits in place of the nostrils.
After thus making the images of the cow and the calf, the devotee should
worship them with incense, lights, &c., with the following prayer : — 9-10.

'The Goddess, who is inherent in all beings, in the form of Laksmt
and who also resides among the Devas, let that Goddess, in the symbol of a
cow, may confer peace upon me. The Goddess who is known as Rudrftpi,

rflfif UAT8YA PURANAM.

232

the favourite of the Lord l^iva, in whose form she resides, may that very
same Goddess in the symbol of the cow, dispel all my sins. The Goddess,
who reclines on the breast of Vii^nu, as Laksini, who is present in the
form of Svilhd. in the fire, and is called the power and the energy of the
sun and the moon and India, tlie same Goddess, in the symbol of the cow
may grant me wealth. She who is the LakstnK wealth) of Brahma, Kuvera,
Lokapalas may grant me boons in the symbol of tho cow. She who is
Swadhfi, of tlie highest Pitfis, is SvAli?! of the DevAs, may she remove all
my sins and bring me peace in the symbol of the cow.’ — 11-15.

The gudadhenu, thus invoked by the above prayer should be given
away to the Brahmana. The same ritual is observed in giving away
all sorts of cows.— 16.

0 King ! there are ten sorts of cows tlial are siiixl to remove all
sins, and I shall enumerate them to you.*— 17.

They are : — 1. Cow made of raw sugar (giida dhenu). 2. Cow made
of clarified butter (ghtita dheiiuK 3. Cov\ made of sesamum iTila dhenu),
4. Cow made of water (jala dhenu), 5. (.^JW made of milk (Kslra dhenu), 6
Cow made of honey (Madhii dhenu», 7. Cow made of sugar (Sarkara dhenu),
8. Cow made of curds (dadhi dhenu}, Cow made of syrup (Rasa dlienu)
and 10, the real, that is, the living cow. — 18-10.

The symbols of cows made of liquid should be placed in pitchers
filled to the brim, and tho symb<ds of the cow made of other substances
should be arranged in a heap. In this matter of gift, some also like to
make a symbol of the cow of geld -■ 20.

Some sages have also >5aid that the symbol of the cow made of fr^sh
butter and gems should be given away. I'lio above-mentioned rituals
should be observed in giving away .sorts of cows (tle.scril)ed above). — 21.

The devotee should give away, with faith, these cows to attain
prosperity and emancipation, on occasions of different festivals, accompa-
nied with the invocation of manlras. I have already explained in connec-
tion with this ffU'/a gift, the gift of other symbolical cows. Tliese
gifts are destroyers of all sins, the givers of the fruits af innumerable
sacrifices, and are very auspicious. -22-23.

Of all the ordinances the. one of ArfokadvAdarfi is the best, and the
gift of gu(}a dhenu, as being an ingredient of that vrata, is, therefore,
praised a§ the best.— 24.

It is most appropriate to give away tho dhenu, <So., on the days
of equinoxes, and solstices, on the occasion of an eclipse and Vyatlpftta

CBAPTEB LXXZIII.

233

(i.e„ when the Sun and the Moon are in opposite Ayatia and hare the
same declination, the earn of their longitude being equal to 180°.) — 25.

This Vitfokadvfidaili is most sacred and dispeller of all sins, and is
anspioious. He who fasts on this Dv&daif! goes to Vi^pn’s highest seat.
He attains prosperity, longevity and health in this world, and, after death,
he goes to the city of Vispu, remembering him always at that critical
moment. The virtuous devotee never gets grief or pain for a period of
nine arbuda and eighteen thousand years. A married woman, observing
this Viifokadvddadi vrata, with music and dance, obtains also the same
benefits. Consequently, one, full of faith, should always have music and
songs in honor of Hari, on the occasion of this vrata, for, thereby, he gets
prosperity. — 26-30.

One who reads, listens to, or sees the worship of Lord Madhusfidana
or advises others to observe this ordinance, goes to the kingdom of Indra
where he is venerated by the Uevas for a period of one kalpa. — 31.

Here enda the eighty-second chapter describing Asoka Dc&dast and the
stihsidiarif gift of guf}>i dhenu and other symbolic images of the cow.

CHAPTER LXXXIII.

N&rada said 0 Lord of the Universe ! 1 wish to hear the benefits
of that best of all gifts, that may be the giver of everlasting benefits in
the next life and that may also be venerated by the Devas and Risis. — 1..

l^iva said : — 0 Sage ! I shall explain to you the ten ways of the
gift or d&na known as the Sumernparvata gift, by virtue of which,
the devotee attains the highest of the climes and is respected by the
Devas. — 2. ^ ,

l%e blessings conferred by this form of charity cannot be attained
otherwise, not even by the reading of, 'or listening to, the Purdpas, Vedas,
performing sacrifices and woraliipping, or erecting temples to, the
Devas. — 3.

Consequeptly, I shall relate to you the ways of this form of charity
serially. The following ten hills should be made and given away, viz. : — 1.
the hill of grain^ 2. the hill of salt, 3. the hill of raw sugar, 4. the hill of
gold, 5. the hill of sesamum, 6. the hill of cotton, 7. the hill of clarified
butter, 8. the hill of jewels, 9. the hill of silver, 10. the hill of
sugar.— 4-6.

Now I shall explain to yo% the ways of giving away the different
hills enumeroted above. The hills made of grain, salt, &c,, sliould be given

‘ TBE MAfBYA PaSAUAM.

away on the following occasions : — on the day of the sacred equinoctial
and aolsticial sankrAntis, at the time of VyatipAta, on the day of the
conjunction of three tithis (tryahaspai'ia;, on the third day of the bright
fortnight, on the occasion of an eclipse, on the aniAvasya day, on the occa-
sion of the sacrificial rites connected with tlie marriage ceremonies, and
other festivals, on the 12th day of the bright fortnight, on the full moon
day, and on the day of the moon being in a sacred astorism. -7-5).

A four-cornered pandal should bo erected with devotion,

within a temple yard, in a sacred place, within the limits of a cattle-shed
or in the devotee’s own courtyanl. It should face the north and be
slightly slanting towards East and North, and the floor should be plastered
with cowdung ami covered with Kusfa grass. In th*' centre should be made
the hill, surrounded by posts as props. <F(Uir hills should he made in the
corners, with Sumeni in the centivi. d'he liill of l,0i‘0 dronas orj 1,6000
seers of grain is the first l) 0 ^t, of rf,Ot'U seers of grain is the second best,
and of 4,800 seers of grain the last best. -- 10-12.

The Sumeru hill in the cetitre should be made of rice (vrthi), thri^'
trees of gold sliouhl be in it. Vcarls and diamonds should be studded in
the east side of tlto lull, cat's oyo and topaz in the soutli, enierald an<l
sapphire in the we^t and lapislazuli and ruby in tlie itorth. Pieces of
sandal wood should be placed on all side^. S*) al^o a creeper of corals
should surround it, and the suiface uud tlie boitoin of the roedv should
be bedecked with ovstor slieils.— IC-ld.

The images of Bralimri, Vi-^nu and Siva as well a?> of tlie Sun sliould
be made of gold by holy nrAlimana>, and placed .m the .summit of the
hiii.-ir>.

Tlie four peak.s should be made of silver, and silver altould also be
plaited at the bottom. Sugarcane should be put in place of bamboos, the
caves should be made of butter, and the streams, of clarified butter. — 10.

The clouds surrounding this hill on four sides, sliould be made of
cloths of four colors, viz., th(>?o on the east, of white cloth, those on the
south, of yellow, those on the west of pigeon-grey, and those on the north
of red'Colored cloths.— 17.

Fruits of diiTerent kinds, line garlands of flowers and sandal should
be put on on all tlie sides. Eight silver LokapAlas representing 1. Indra
E,, 2, Agni S. E., 3. Yania S., 4. Sflrya S. W., 5. Varuija W., 6. VAyu,
N. W,, 7. Kuvera, N., and 8. Chandra N. E., should be made and located
in their ascribed places. The hill in^his way should be decorated.— 18,

* ; OBAPTtm i^xtznt 2 »

The canopy should be made of five colours, and it should be gar^
landed with white unfading flowem. The Sumeru hill should thus be
located in the centre, and its four spurs decorated with flowers, and sandal
should be located in their proper places. Then the Mandarachala hill
should be erected with barley in the east and adorned with the row of
fruits and on the top, should be planted a tree of gold, represent-
ing the Madra Kadamba tree. — 19-20.

That bill sliould be adorned with a golden image of Cupid, arrayed
with beautiful dresses, garlands of flowers and sandal. There should be
on one side of it a vessel, containing milk, representing the sea of milk and
on the opposite side, another vessel, representing the sea called Arunodha.
The forests of the hill should be represented by silver trees, according to
the means of the devotee. — 21.

On the south, the OaTuIhamsulana hill should be made of wheat,
putting some gold in it ; on the top of which should be placed a golden
image of Yajiiapati and the lake Mnnasarovara, of clarified butter and a
garden of white cloth and silver should adorn it. — 22.

On the west, the Hiraninaya hill of sesamum should be made and
adorned with sweet flowers. Silver, fig tree and swan of gold, garden
of silver-flowers, a pond of curds representing the Sitodha sarovara and
clouds represented by white cloths, should also be made. — 23.

On the north, the Suparrfva hill,- of urad pulse (Phaseolus radiatus)
should be made. A golden vata tree and a cow of gold, should be placed
on the top of the hill. A pond of honey, representing Bhadra sarovara,
and a garden of silver trees, should also be made at the bottom of it.
The BrAihma^as, versed in the Vedas and Purauas, and able to control
their passions and of blameless character and sound bodies, should be
made Hotfts performing Homa. The sacrificial pond should measure
one cubit square in size and east of Sumeru hill. Sacrificial offerings
should be made of sesamum, barley, clarified butter, sacrificial fuel, and
Kurfa grass. The devotee should keep himself awake during the night
and blow conches, etc., and sing. Now I shall describe to you the way
of invoking the hills. — 24-26.

In invoking the Sumeru hill, the devotee should say, * 0 hill ! Thou
art the best resort of all the Devas. 0 hill of immortals ! destroy quickly
all ill-luck in our houses and confer all prosperity on us as well as the
highest peace. I have commenced worship with unalloyed devotion.
Thou art the adorable l^iva, Brahma, Vis^u, and the Sun. Thou art
formless, with and beyond all forms. Thou art the seed of all, protect me,
therefore, 0 Eternal One. Thou art the temple of the LokapAlas and of

236

THE MATSYA PUBANAM,

VijJvamdrti, the Great Omnipresent, as well as of Rudra, the Adityas and
Vasus, therefore give me peace. Since Thou art never bereft of the
Devas or Devis or by J^iva, therefore take me across the mundane ocean
of sufferings in safety.’ — 27-30.

After thus worshipping the Suineru hill, the Alandarachala should also
be worsliipped with tlto following words:— ‘0 xMaiuhirachala ! Thou art
• embellished with the iorest oalltd Oiiaitm-ratha, and the continent, called
Bbadraiva, therefore, soon bring happiness unto me. O, GandhamA-dana !
Thou art the crest jewel of the cotiLinent, ,Jainhudvipa, and art adorned with
Gandharvavann, therefore, grant me high renown. 0, Hiranmaya hill. Thou
art adorned by the Ketmiiila continent as well as by the garden called
Vaibhraja. Tlie gokh^ii fig tree is on your summit, let my power therefore
be everlasting. O Huparrfva Ijill, 'riiuii slamlest majestic, beautiiied
by the northern Kuni e mntry and the S.lviiri forest, tlierefovc, let my
pn’ksperity be inexlnuistihle.' After thus invoking tlioscr hills, the devotee
should l)ath(' in the m"rniiig ami give away tl/o best central hill, to the
guru (preceptor).- 'U-Mo.

The four corner hills siiouhl be given away, in due order, to tiie four
Ititvijas, and, O M/nada ! twviity-K.uir or ouieows siioidd also be given*
away. — 30.

Nino, eigiit, , livt* ('^»•n nuc milch eow should bo given away
to the prece[Uor 'guru), aceoidii.:: to the nit'au" d' the dev(»toe.— 37,

Tills i.s the wav '■!’ \;.»rslii|.i n[ all the inlls. Tljo same mantras and
iiiatorials for worship i be empbwed In uor^.liii^ping tliem all. The

sacrificial oli’erings t-j the dillerent i^tcrisiiis, Luka pa las, Rrahma and
other iJevas shonhi aisD Iim r^lb-M-d. by aj^plying tlu ir re.'»p(M-tive mantras.
Diurnal fasts siimd i iio ob-je.^'id. In cu'^c the d«*vi>U-‘e cannot do so,
he may take his niealf^ in (he night, Narada I Now listen to the
Dana mantras of all lulls seiially. —38-10.

Hear also the rltuaU of llioir being given away. “The < Anna) grain
is Brahma and is known as thogi\erof life. 'I'Ik! grain nourishes the
universe; consoijuently, it \’isnn ami fAk^mi. O, Supreme of all the
hills! protect me in tlie form i;f a hill of grain. " — 41-42.

One who gives away the liill of grain in this way, resides in Devaloka
during the reign of a Imndtcd Afamis, and traverses through the skies
seated in an aerial chariot in company of tlie nymphs and the Qandharvas.
On the exhaustion of his merit, he is re-horn in the family of a great
king.“43-45.

Here ends the eiylitif-third chapter describintj the yift of hills
(i.ti., heaps of tjrain).

CHAPTER LXXXIV.

237

CHAPTER LXXXIV.

iSiva said : — I am now going to tell you about the mount of salt, the
donor of which goes to My region. — 1.

The first best mount of salt is of 25(5 seers (of the measure of 16
drSnas), the next best is of 128 seers (eiglit dronas), and the last is of
64 seers (f.r?., 4 dronas). — 2.

The poor may make it of any weiglit rising from 16 seers (one
drdna) onwards. The four corner mounts (vijjkambha) should be of the
quarter measurement of this main mount. — 3.

And Brahma, along with the other Devas, should be arranged in
the same way as mentioned before, and tlie golden Lokapfilas should also
be so located. — 4.

The ponds and Kamadeva and otljers sinmld he made a.s before. Tlje
devotee should keep up all the night. 1 now explain to you the mantra
of giving it awiy. ‘ O Salt ! 'Fhoii liast heen b'»rn of tlie ocean of fortune,
in consequence of whicli thou art ^tyled as the best of all the flavours,
ilonce this gift of the mount of salt may protect me from tlje evils of this
mundane world. — 5-6.

‘There is jio flavour iu anything without a pinch of salt. It is always
dear to both fcJiva and ^iva \(muri). Hence, 0 Salt ! give me peace. — 7.

* The salt that has sprung from the body of Visnu is the giver of health.
Therefore, 0 Salt in the shape of a mountain, carry me through the mun-
dane ocean of troubles in peace.’ -8.

One who gives away the mount of salt in this way, attains bliss after
passing a Kalpa in the realm of ^iva and Parvati. — 9.

Here ends the eujhtij- fourth chapter describiug the rjift of the
mount of salt.

CHAPTER LXXXV.

iSiv-a said : — I now relate to you about the gift of the mountain of
molasses, the donor of which, honoured by the Uevas, remains in
heaven.— 1.

The mount of 50 maiinds (10 bharas) of molasses is the first best, of
25 raaunds (5 bhfiras) the second best, and of 15 maunds (3 bh&ras) the
last best. The poor may make it of 7| maunds even. — 2,

The invocation, worehip, the golden tree, the worship of the Devas,
the four corner mounts (viskambha), the ponds, the forest, the Devas, and
the sacrifice, the keeping up of the night and the Lokapalas and the preli-

2S8 '

TEE MAT8YA PORAEAM.

minary ceremonies, all these ^onld be done according to the rituals con*
nected with the mount of grain, and the foIlo;ji7ing mantras should lie
pronounced : — 3-4. . ^

‘ As Vi^^u is supreme among the Devas, the S&maveda among the
Vedas, Lord Mahftdeva among the yogis, the sacred Ont among the mantras,
tho Goddess Purvati among the ladies ; similarly, the sugarcane juice is
superior to all.’ — 5-6.

' Therefore, 0 mountain of molasses, give me unbounded wealth ;
you are the brother of the Goddess Parvati (the giver) of goodluck, and the
abode of P&rvati ; therefore grant me peace.’ — 7.’

One who gives away the mount of molasses in this way, goes to the
region of Parvati and is honoured by the Gandharvfis. — 8.

After seven Kalpas, lie bec-onies the sovereign of the seven Dvipas-
He remains also al ivays healthy ami never gets rtefeat from his enemies. — 0.

Here ends the eighty- fifth chapter dealing trilh the description of the
gift of the mount of molasses.

CHAPTER LXXXVl.

1 am now describing to you the ways of giving away the mountain
of gold, which drives away all sins, and takes the devotee to the region of
Brahni&. — 1.

The mount of 4, <'00 tolas (1,00(; palas) of gold i.s the first best, of 2,000
tolas <50O palas)is the second best, and of 1,000 tolas (250 palas) is the last.
The poor may make, leaving pride aside, (me of less weight, but greater
than one pala, according to his means. — 2.

The rituals prescribed for the mount of grain should bo observed.
The four corner mounts (viskambha) should be given away to the sacrificing
priests, as before, with the following words : ‘ 1 salute you, 0 mount of gold,

. you are the seed, the womb of Brahma, you are the giver of unbounded
fruits. The gold is most sacred on account of its being bom of Fire ; there-
fore, 0 Hfigottama ! protect me.’ One who gives away the mount of gold,
according to these rites, goes to the blissful realm of Brahmfi where he
resides for a period of one kalpa, after which he attains emancipation. —
3-7.

Here ends the eighty-aitth chapter describing the gift of ^e
mount of geld.

CHAPTER LXXXVIl.

239

CHAPTER LXXXVII.

Now I proceed to explain to you about the giving away of the mount
of sesaraam, by the virtue of which the devotee goes to the realm of
Vi^i^u.— 1.

The seaamum mount of 160 seers (10 drdnas) is the first l>est, of 80
seers (5 drdnas) second best, and of 48 seers (3 drdnas) is the last. — 2.

The four corner iiiounts (viskambha) should be located as before, and
1 am now telling you the iiiautra to lie recited at the time of ulTering, 0
NArada. — 3.

‘ Sesaiuum, kuiia and iiiAsa were proiliiced from tlie sweat of Vi^^u, at
the time of His killing the demon, Madhu ; therefore, mount of sesamnni
grant me happiness. In Flavya and Kavj'a, (in the Deva as well as in
Pitfi worship), snsamum is eonsidered to be the best, therefore, 0 mount
of sesamum, I salute yon.’ — 4-;'.

One who tints gives away the mount of .sesamum, attains similarity
with Vi§nu, and is never born in this world. — 6.

He gets long life, children and grand children and goes to heaven,
where he is honoured by the Devas, Pitfis, Gandbarvas, &c. —7.

Here ends the eight y~seventh chapter desaibing the mount of eeaamum.
CHAPTER LXXXVIII.

'I'he Lord Siva said : — I shall now fully relate the method of the
gift of the cotton-hill. By this gift, one attains the highest state. — 1.

It is best to make the mount of cotton for 100 maunds (20 bhAras),
of 50 maunds (10 bhAras) is the next best, of 25 mannds (5 bhAras) is the
last best. The devotee, if in straitened circumstances, may make one of
5 maunds (one bhAra) even, without exercising miserliness. — 2.

0 NArada ! the rites prescribed for the giving away of the hill of
grain should be ol)served in this also. On the lapse of the night of prayers,
&B., the devotee should recite the following mantra in giving away the
hill of cotton 3.

‘ 0 Hill of cotton ! you cover everyone in the shape of cloth, I salute
you, kindly dispel my sins.’ — 4.

One who gives away the cotton hill, according to these rites, goes to
the region of ^iva where he resides for one Kalpa, after which he is born
as a king. — 5.

Here ends the eighty-eiykth chapter dealing with the gift of Cotton-Maee,

THB MATSYA PUnAVAU.

^ CHAPTER LXXXIX.

Now 1 sliall describe to yon about the gift of the mount of
clarified butter. It is like nectar, and its <?liarity is the destroyer of all
ills. — 1.

The mount of clarified butter, consisting of 20 pilcliers, full of it, is
the first best, of ton pittdiers is tlio second host, and of five pitebers is the
last best. —2.

People with liniited re, m ices may make it of two pitcliei-s even.
The corner spurs should he duly located in the four sides, like the
previous oiie.s. — .'1,

Vf»ssf>!si of niK'Oiikrf] rirt* ^hnuhl I)»? iv\’it1y I'lnrrd on tlit-
of the pitchers, touching cacii (Jthor. ninl risinr; up iujr) tiu' form of a peak
like a pyramh\ ami slmuM l»o ath'*rncJ. aroonliiiLT tt) rule-.- 1.

They sliouM he snrroin;f|«Ml wiilj miojucmhc, iVuil aiitl cloth, etc.
The rest of tlic rituals arc the same as ihose (Uscril)i“l for tlic hill of
grain.— 5.

The devotee should keep liinisclf awake during the night, perform
fToma offerings and worship tlic lVitie<, and give away everything to the
preceptor (guru) in tlie morning.— t).

Tlie. spurs of the liillock iviskambha cornoi- sliould be given

away to the Ritvika priests, as before, after wiiicdi ilie flevotec should say
with a peaceftd mind: 'The clariliefl butter ha. < been produced by the
confluence f)f the fire and nectar, tlicrehiro. t ) f^ankara, the Lord of the
universe, be pleased. Rriliinncv h Brahma wliich i^; present in the clarified
butter, therefore, let lliere always be rnv protection, by virtue of this charity
of the clarified butter liill. t tne who gives away (lie first best bill of
clarified blitter, decidedly goes to t!io kingdom of jiiva, in spite of liis
being a great sinner, and rosifl(*s in lieaven till the dissolution of the world
where be roams about in an tvrlal cliariot decorated with cranes, birds,
small bells, perforated work and portholes in the company of Apsaras,
Siddhas, Vidyudliaras aiifl the pitris --7-Hk
Here evds the eightf'-nuith chapter deserihinrj the gift of the mount of Ohee,

CHAPTER XC.

1 am now going to explain to you about the mount of gems. The
mount of one thousand pearls is the first best ; of 500 pearls tlie second
j -e onn * 1 ,^ l,,af The smirs (viskambha) in the

OHAPTEB XO.

241

corners should be made and located in their proper places, the quantity
consisting of one-fourth of the main mount— 1-2.

The eastern spurs of the mount, should be made with diamonds and
cat’s eyes. The southern spur (Gandhamadana mount) should be made
of sapphires and topazes. — 3.

The western spur, called the Vimahichala, should be made with
corals and lapis lazulis, the northern spur to be made with topazes and
gold. The rest of the rituals should be observed as laid down for the hill
of grain. The trees and tlie images of gold should be made and invoked
in the same way and worshipped with incense and flowers. After
the night is passed, the devotee should give everything away to the
preceptor (Guru), priests, &o., by uttering the following mantras: — 4-6.

‘ When all the Devas are dominant in the jewels, and you are the
mountain of gems, you are of immortal stability. I salute you. — 7.

* Lord Hari is pleased by the gift of precious stones, therefore protect
me, 0 Lord ! by virtue of this gift of gems.* — 8.

One who gives away the hill of gems, according to these rites, goes
to the region of Visnu and is venerated by the Devas like Indra, &c ; where
after passing his blissful days for a very long time, he is re-born as an
emperor on Earth, endowed with beauty, health and all good qiialities. —
ILK).

His sins of killing a Brahmana are destroyed as the thunderbolt
destroys the mountains. — 11.

neve ends the ninetieth chapter describing the gift of pcarU and gems.

CHAPTER XCI.

Now I shall explain to you about the mount of silver, by the gift
of which the devotee goes to the realm of the Moon. — 1.

The first beat silver mount is of 40,000 tolas (10,000 palas) of silver,
the second best of 20,000 tolAs (5,000 pains), and the last best of 10,(K')0
tolas (2,500 palas}.— 2. ^

The devotee, in less favourable circumstances, should make a mount
from 80 tolas (20 palas) of silver and upwards, as much as he can afford,
and, as before, the four corner spurs should be one-fourth in dimension of
the main central mount. — 3.

According to the rites mentioned before, the mounts should be made
of silver and the Lokap&las of gold. — 4.

TEB MAT87A PUBAEAU.

Separate images of Brahm&, Vispu and the Sun ( Arka) should be made
and placed at the bottom of tlio hill ; whatever has been ordained to be
made of silver in other places, should be made of gold hero. - 5.

The rest of the rituals, like Homa, vigil, &c., should be observed, as
before. The devotee should keep himself awake during the night and give
away the silver mount to tlie preceptor (guru), and the corner mounts,
after being decorated with cloths, and worshipped, slumhl bo given
away to the priests (Ritvijas). Afterwards, the (h-^votee, holding a blade ol
kusa grass in his hand, should recite (he follcuving mantra, wilii u peaceful
mind : — 0-7.

‘ The silver is pleasing t • the Pitris, and so ii is to Vibnu, Jmira and
Siva, therefore, mount of silver ’ protect me from the ocean of sorrows
of this world.’ — 8.

One who thus gives away the m >unt <»r silver, attains tlic benefit of
having given away ton tliousu!i-l (••>ws, and goes to the region of the
Moon, after being venerated by Imsts of (iaudharvas, Kinnaras and Xyniphs,
and resides there till the dissolnticn of tlie world.- 'd-Ht.

Here e)^ds the chnfiter thrnjit ^>1' fJte wnu)it f>/ ailver.

(di.NPTEif xr:ii.

1 now rchiic i . y ui th<‘ way.^i away (he mountain of sugar

in gift, by the virtue which Vism, >^iva. and tdie 8nn alwtiys remain
pleased.— 1.

The lirst host luouiii ol '^ugar oi i?o maund'^ S Idiaras) of sugar,
the second best of 10 mauiul- ' I hluoas ;iud tlje last best of maunds
(2 bbiras). — 2.

People of lirnite'! circinnstunces may imike if from 2.1 to 1} mauiids
(one to one-half bhara , and the f*»nr corner spurs should be made one-
fourth of the central mount, — ‘j.

The rituals connected with the mount (jf grain slionid bo observed
here as well. The hills should ))o made with tlic images o" Clods settled
on them, and, as l^nfore, tlie three golden trees of Mandara, Parijata and
.Kalpadruma, sl)oiild bo loeated (m the Sumf*ni peak, 'riicse three trees
should always be located on the gift fif every kiiul of lull.— 4-r).

Harichanriana and fiantana trees slioulfl bo located on the east and
the west, respectively. This shonhl he done in the case of the gift of
every hill, and particularly in the instance of the one made of sugar.— 6.

OEAjprm X.01L

The image of Cupid should be located on the MaoadarAchala peak
facing the west, that of Kuvera facing the north, on the top of the Qandhit'
mAdana, on Vipulfichala, the incarnation of the Veda, in the form of the
Swan, facing the east ; facing the south, the (Surabhi) cow of gold on the
Supfirava hill. — 7-8.

The invocation, &c., should be done, as before, in the case of the mount
of grain, after which the central hill should be given away to the Preceptor
(guru), and the corner spurs should be given away to the priests (fiitvijas),
whilst reciting the following mantras ; — 9.

‘ This liill of sugar is known as tiie essence of prosperity and
nectar; therefore, let thou be the source of everlasting bliss to me,
0 Lord of hills. 0, mount of sugar ! the drops of nectar that fell from
the Devas when they were quaiBng it, produced thee, 0 sugar, therefore,
protect me. The sugar has also been generated from the floral arrows
of Cupid, thou art the mount of the very same sugar : therefore, save me
from this sea of troubles in the world.’ — 10-12.

One who gives away the hill of sugar, according to these rites, is
liberated from all sins, and attains bliss. — 1.‘).

By the grace of Vispu, the ilevotee traverses through the sky seated
in ail an-ial chariot, shedding lustre like the moon and the stars, after
which he becomes the lord of tlie seven dvipas at the end of a hundred
Kalpas, and enjoys health and wealth for three arvuda of lives. — 14-15.

In observing the rites of giving away these different hills, the
devotee should feed as many Brahmanas as he can, according to his
means ; and, then, with their permission, should take his meals without
salt and acid. Uc should send away the materials of the hills to the
houses of the Brtlhmanas. — 16.

^iva said : — In ancient times (Brihat Kalpas there was a king
named Dharmaniurti, the friend 'of ludra, who killed thousands of
Daityas. — 17.

He eclipsed even tlie sun and the moon by his lustre, and he destroyed
hundreds of enemies, and was ever victorious. In spite of his being a
mortal, he had access to every region ; and, roaming about hither and
thither, he subjugated many of his foes.— 18.

His queen, Bhfiuumati, was the most beautiful of all the ladies in
the three regions. She was matchless, like the Goodess I,ak 9 mi, and
excelled all the beautiful ladies of her time. She was dearer than life to
the king. She shone like Lakfmi, even in a group of 10,000 ladies.— 19-20.

244

TEE MAT87A PUBANAM.

Thousands, aye, millions of Rajas, could not be compared to him.
On one occasion, that remarkable sovereign, whilst seated on his throne,
asked his Purohita, thoRageVasi>tha, with mind full of bewilderment. — 21.

The King said 0 Sage ! be pleased to tell me, on account of
what good deeds in my past lives, I have become so illustrious and
wealthy in my present life P—22,

Vasistha said : — ‘ Some time in the past, there was a public woman,
named Lilavat!, who was devoted to i^iva. She gave to her preceptor
(guru), a mount of salt, along with the trees of gold, &c., as prescribed in
the rituals, on the fourteenth day of the bright forttiight. — 23.

In the house of LiLivati used to live a f^udra servant, named ^aunda,
goldsmith by profession, who was very clever. ITo had made beautiful
golden tree^ and images of Devas, with faith, ainl with marked -kill, and
did not charge anything f(«r Ids labour. Me never charged any wages. Me
thought that those were all meant for teligious juirpuM's. - 2'l-2b

The wifcM.f that gohlMnilh, King! Qx(v! ilm.sp trees artistically
on that mount, after pulishiiig tlieni well. —2b.

Lilavati, along with ihu'-e two. uhiL-^i wt.‘r?^lnt‘l‘iiig iiio mount with
faith, showed great dev(ojon io their preceptor guru* .\f(rr a long time,
Lilavati died, and by vlrtm* of lier ri«arily, slie wa- lii)eiaii"'l from her
sins and went to llic kingdt.>m <.j S'o'a.'

The/ poi/i’, bat higli-Jnindetb g’->i«Umith, wli'> ijj fin* house oi
Lilavati, and wii'.> did JU'l rharge anytliing hn niamil.'icturing those trees
of gold and image'', has h'cC]! hum in yoiw person.— *'*■»

By the same virtue, you avo '-o illu>.irionrs and have your sway over
the seven continenls, Voui wife of ii;(‘ pa^i life liad jnJished up the trees
and had fixed them up on th*' mount, in (‘onseq nonce f»f wldcli she lias
now been born as your tjuecn uhinnmati - -30,

She is of matchics.'' fji->lish»*'| , hcamy. on account of her judishing
those tree^j, and botli of y-iU had devotedly served in the gift of the mount
of salt ; consequeiitiy, yon have obtained In-alth, wealth and king-
dom. — 31.

You should give away in yonr pre-eni life tlie Inn kinds of hills,
according to llie pre.scribcd rites’ Acting on that advice <»f the sage
Vasistha, the king performed the gill ^-f ten hills, heginning with Dlnlnya-
chala, and went to the malm of Visnn. — .32.

One, who himself cannot p^n-fomi, hut merely touclies, hcai*s el-
even advises others to give iLcso gifts, i.s liberated from sins and

OHAPTER XGll.

345

goes to the region of Vi^pu. So, also, one* who is poor, but who, full of
faith, sees this Puja performed by others. — 33.

By reading this, evil dreams do not come, and tlieir effects are
removed. One who gives the gifts with devotion, undoubtedly consumes
all worldly fears. — 34-35.

Here ends the ninety-second ehaptei' describing the glory of gifts
of sugar hill in general.

UHAPTEU XGIIl.

Sffta said ; — in the days gone by, ^aunaka asked Vaisainpuyana, who
was seated at iiis leisure, to explain to him the ways of the acquirement of
all desires by the performance of ^anti anrl Pu^ti rites. — 1.

Note . The past Kartnas of a man tend to produrc either some bad or some {^ood
reBultfii. Thoso Kfirmik toiiilcncio.s arc indicated by the aspects of tho planets, at the
I line of one’s birth. The iiinu<;nco.s, which tend to the production of sorrow, are malignant,
and those which tend tho production of happiness, are bonelicial. The effects of
Karmas being the results of actions perfonned in past lives, can naturally be modified by
appropriate actions done in this life. Hence, the necessity of i!’ftntika and Panstika rites.
Those which pacify or neutralize tho nialiguaiit influences are called bantika ritcs> and
those which strongthou and augment tho bcncliccnr tendencies, arc called Paustika rites.
As karmas by themselves are inert, but work through tho ngencios of the Lords of Karmas
designated by the names of planets, hence the worship of the planets, or. their propitia>
lion.

Vairfajuptiyaiia said : — 1 shall now relate to you, listen to it attentive-
ly Tvhat shoiilcl be done by persons desirous of acquiring wealth, peace,
longevity, and of freeing themselves from malignant influences and
how the offerings to the planets should be made by a person desirous of
t^finti and Pu^ti. — if.

i shall explain to you, in brief, on the basis of all I^Astras, the wavo
of propitiating the planets.— o.

On an auspicious day as pointed out by almanacs and Brahmanas,
and after inviting the Bnihinanas, the different planets and their rulers
should be located in tlieir proper places, through a Brahmana, and homa
sacrifice should' be performed. — 4,

The kiiowers of the Piirnnaa and Srutis have describcvl the planetary
offerings as being of three kinds, viz, — 1. of tlie thousand homas (fire obla-
tions) ; 2. of a lac or a liimdred thousand homas ; 3. of ten millions of homas,
that fulfil all desires. Hear the ways of performing the homa with
a thousand offerings, as told in the Punlnas. This is called Navagraha
yajna, or the sacrifice to the Nine Planets. An altar, measuring two

246

THE HAT8YA PURANAM.

vitasti wide, within the sacnficial pond, Bhould be made in the direction of
north-ea&t of the lire pit.— 5-7.

The vedi (altar) should be one vitasii in height and square, facing
the uortl). It should have two buttresses on which the Devas should be
located. Afterwards fire should be lighted in tho (ire pit and the thirty-
two Devas should be invoked in tliat lire.— S-9.

The following arc tin* nine planets, viz ,: — The Sun, the Moon, tho
Mais, the Mercury, the Jupiter, the Venus, the Saturn, the Halui and the
KStii. They always bring good to all creatures fto .*all some them
malignant, is a mere moile of speech).

U) The vSun should be located in tlie centre, \2) the Mars in the south,
(3^ the Mercury in tlje north-east, (4 the eliipiter Jii .iie i:.'?rth, (3) tiie Venus
in the east, ^6) the Moon in the south-east, (7 1 ihe Saturn in the west. (8) the
Kiihii in tJie soiith-ive'< and tin* Ketn in Ti.ntli- wesi . .Ml tlie planets
should be drawn with niicroked riee powder- 11-12

(.10; Siva isllio Presiding Iteity ladhidevat.i ; ol iheSnn,ill) the Motl-
dcbS iWrvati of the Mo-ni, (12’ .’^kaiida iKartika’ •»[ the Mai^, and (13) Ilari
of the Mercury, il4) Braliinn of the Jupiter, 'lo' ludra oi tlie \*onus, (16.‘
Yama (Dharmaiaja) of the Saturn. (17 Kala of tho llalin, and (bS) Chitra-
gupta of tlie Kelli. lO- Agni. \Vati*r, »2i) Karth, (22) Visim, (23)
ludra i24) Aindri =wife uf Indra , 2o l^rajujiati, 2h) Sarpa, (27) Braluna,

1 28; (ranesia, *29) iJiirgo, Vi‘,yu aiul Akosa are tlie secondary
presiding Deities ( Bratyadliidevulu'. All make n[} 31, In which

number adding the Twin A?§viriikuiiiaras, ilio gioup becomes of 32. All
of them .slunild be invoked in tliC '^aeiilicial fire by Vyalij'itis. — 14-10.

\ol« Vy.llinti means iiUoraiiCH-. A my^tie wonl. vh. i he .S.vnal)lcf», Uhuvali, Bvah,
Mahah, Janah. tapali. Satyatp, and Om.

The colours of these planets should lie as follows : — The Sun should
he drawn in red, tlic Moiui in white, tin* .Mars in red, the ^lercury and the
Jupiter in yellow, tlie Venus in white, the Saturn and the Rfihu in black
and tho Ketu in smoke colour. 17.

Tlicir forms are of the .same colour as indicattnl abov(\ They should
be dressed in tlie sauic colour of cloth and offered the same colour
of flowers. Incense, liighU fragrant, should he oll'ered to them, and a nice
canopy should be placed over tlie altar, wliicb must be well decorated, by
hanging flowers and fruits. -18.

Rice, cookeil in coarse sugar, should be oll’ered to the Sun, clari-
fied butter and rice cooked in milk and sugar to the Moon, mohanabhoga
^Tiiiddinfir) to the Mars, milk and rice to the Mercury, rice and curds to tlie

CUAFTEB Win.

247

Jupiter, coarse sugar and lice to the Venus, rice, sesamum and pulses, cook-
ed in milk to the Saturn, mutton to the R&lm, and coloured rice to the
Ketu.-19-20.

To the north-east of that altar» a flawless pitclier of water painted with
rice and curds (five powdera) and decorated witli pancha-ratna (five gemsj,
the leaves of Uie mango tree, fruit and cloth, should he placed, and
Vaniitia should be located on it. — 21-22.

The earth of the elephant ward, stable, chariot-house, ant-Jiill, tank,
cattle-shed should be mixed with water, along with tlie different herbs and
Ganges water, and the devotee should bathe in it, after reciting the following
mantras : ‘ All the rivers, seas, tanks and rivulets, come to wipe out the

sins of the devotee.*— 23-25.

0, sages ! the iJeities should be, similarly, invoked, and afterwards
Homa offerings of clarified butter, barlf'v, uncooked rice, and sesamnm
should be made to the (iiv.— 2t5.

The wood of Arka (Calotropis-gigantea*, Palurfa i}3nteafrondo.sa»,
Khadira (Catechu), ApAinargii (Achyranthes-spera), Arfwatha ithe Iioly fig
tree), Qdambara (tlio fig tree), i^ami 'Prosopis spicigera-, Kusa and Durva
grasses are to he used for lighting the sacrilical fire. I'lie Homa offering.s,
consisting of lioney, ghee and curds of milk, should be marie either 101
times or only 28 times to each planet.

The sacrificial twdgsrof the plants lumied abovos in all homas, should
eacii measure a span in length (pradesa). and should not contain roots,
branches and leaves. Such a kind of fuel shouhl he used by the wise
in all sacrificial offerings. — 29.

A'otfv- Prftdo^aiiiAtra. A span measured from the tip of the thumb to that of the
forefinger.

Particular kind of sacrifiicial fuel should be used for the particular
Oeity (named above), and offerings should be made, after uttering the
particular mantras in low voice, with the name of the Deity for whom it
Ts intended. — 3(1

Tlie sacrificial twigs should be soaked in clarified butter and then
thrown into the fire. Afterwards, the eatables, like charn, etc., should also
be put into the fire. Ten offerings should be made at first to one’s own
particular mantra. The completion of the sacrifice should be performed
by the vyfthriti mantras.— 31.

The learneil Brflhmanas should be placed, either facing the North or
the East, and the cooked rice, charu (pudding), should be placed in front
of each DevatA, with recitation of the proper mantras.- -32.

248

TEE UATBYA PURAEAM.

After the Homa of cooked rieo fcfcaru\ the remaining offerings
should be made with the twigs isainidhs), in honor of the planets, viz,,
offering (1) to the Sun should be made after reciting ‘ Akrisuai,’ etc., (2)
to the Moon after reciting ‘Apynsva/ (3) to the Mars after reciting
‘ AgnirmfirdhSdiviih/ (4) to the Mercury after reciting ‘ Agnevivasva-
durfase, ’ 'O) to tlie Jupiter after reciting ‘ B|‘ihaspate paridiyfirathena *,
(6) to the Venus after reciting ‘i^ukran te anyat,’ (7) to the Saturn after
reciting ‘l^annodevirabhista,’ (S ro the l{nhu after reciting ‘KnyfinaiJ-
chitrSbhuvat \ dlj tlie Ketu after reciting ‘ Ketunkrinvan,’ <10) to
Rudra after reciting ‘ AvorajA.’ 'll) tn l^mA after reciting ‘ Apolii§ta.
(12) to KSrtika after reciting ‘ Sycriaprithvi/ tl3) to Vi:jtiu after reciting
‘Idain Visnu/ (,14) to Brahma afuu- reciting ‘ Tamisana,’ (15) Indra should
be invoked by reciting * hniramiddovattiyn,* (IG' to Yama by »*ecitiiig
' Ayahgaii,’ 17) Knla by reciting ‘BrahmajajnAnani/ offering should bo
made (18) to Chitraguptn after reciting ‘AjnAtame/ • I!)' to Fire after reciting
‘Agnitndutamvrinitnahe.* ‘rrinttaimim Varnnam ‘ is tlie mantra for (2t^) Va-
nina, ‘ Prithivyanrarik^ain ’ for >21 tlie Kartli, ‘ Sahasrarfirsapurua&' forf22)
Vi^jiiu. ‘IrdrAyendomarnivata' for 2.3 hulra, ‘I ’rtAnaparne subliage’ for (24)
the Godde'-s liulrAni', ‘PnijApati' for {25) Prajapati. ‘Namostn Sarpebliyah'
for<2G) Serpents, * KsibraliniAyaiii vigbliyah ’ f^r 27 Bialiina, ‘AnOnanr for
(28) VinAyaka <‘hiue*fa , ' Jataveda'^esiinavAma roi 2(), liurgA, ‘Adit-
pratnasyaretasa' foi (Gm the Aka4u. Kr inaiiifitn* inahinAnciia' for (31) tlie
Vayu. ‘Ejjousji apnr\ \ for M2;tn»' Twin Aj^viniknin .ras. M urdliAnaindivah
is the inantia for ofleiing i.ho 'a-t olhiition, cidh'*! tii,* I’urnah’tti, to com-
plete the sacrifice - 33-

Afterward.-^, tiic devotee. Uicjn^ thecas! !«rTlio iinitli, shfudd gel him-
self sprinkled witli file aid of the pitcher, hv the prescribr'd mantras
aoconipauied with inu-iic. blowing of conch and songs -”4‘d.

Four Brahmana’-, lice from i:atiiral deformity and wearing garlands
and golden ornanient^, should barh»^' the (le\otce.“- 5n.

At that time tlicv should utter the following mantras: “Brahma,
Visnu, MahesSa, all the iljree finds may sprinkle you with the holy watere,
and n.ay Vasudeva, dagganniitha, Sankarsano, lhadyumnn and Aniruddlia
lead you to victory.- 51.

“Indra, Agni, Yama, .Nirfiti, Vnrnna, VAyu, KnviM'a. Siva, BrahniA,
Se§anAga and DikpAlas may protect yom—o^.

“Klrti, Laksmi. Dhpfi, MedliA, Pu>ti, SraddhA, Kriyu, Mati, Buddhl,
Lajj&, Vapu, l^Anti, Tuati, Kanti, who are called the Mothers, and are
nKttrmftnAtnlR inav come and sprinkle you with holy waters. — 53.

GHAPfBR XCIIL

249

Note.^Kittif BeDown ; Lakfos!, wealth, Qoddeaa of wealth ; Dhfiti, Firmneit,
fortitude, satisfaction, Joy ; Modhd, Power, Intellect ; Lajjft, Bashfulncss, modesty, serene-
ness; Piifti, nourishment; h'raddhA, Devotion; Kriy& Accomplishment; Mati, Sense;
Baddbi, Talent ; Vapu, Body; Naiiti, Peace ; Tufti, Contentment; Kanti, Lastre.

The Sun, the Moon, tlic Mars, the Mercury, the Jupiter, the Venus,
the Saturn, the RAhu and the Ketu may also sprinkle you with holy
waters, after being satisfied. — 54.

The Devas, the Danavas, the Gandljarvas, the Yak^s, the Raksasas,
the Serpents, the Seers and Sages, the Cows, the Divine Mothers, the
trees, the nymphs, the Nngas, the Daityas, the weapons, the arms, the
kings, the king’s vehicles, tlie herbs, tlie gems, the various parts of Time,
the rivers, the oceans, the niountaliis, the sacred places, the clouds and
the rivulets, may also s])rinkle you with holy waters, for the fulfilment
of all your desires.” — 55-.>7.

Afterwards, the devotee should get himself sprinkled by the Brah-
inanas, with the water mixed with dilferont herbs and incense and then
put oil white clothes, and wliitc sanclal pa^te. — 58.

Then the devotee should fasten his garments wnh these of his wife
and worship the priests with devotion, and offer them appropriate fees,
with full faith. — 59.

A milch cow should bo given away in the name of the Sun, a conch in
the name of the Moon, a rod ox in the name of the ifars, gold in the name
of the Mercury, a pair of yellow garments in the name of the Jupiter, a
white horee in the name of the Venus, a black cow in the name of the Saturn,
iron in the name of the Ralni, goat in the name of the Ketu. The fee in
each case must be a piece of gold, called suvarna (a golden coinb or cows
adorned with gold, in the case of eveiy one of these planets, or a suvarna
coin in the case of each planet. If he cannot do that, then, he may
give whatever may appeal to the fancy of the preceptor (guru). Eveiything
should be given away, after reciting the prescribed mantras with fees, as
noted below. — 60-63.

“ 0 Cow ! Thon art woi-shipped by all tbe Devas, Thou art Rohini,
Thou art the sacred pilgrimage, containing all the Devas, let there be
i&nti to me. 0 Conch ! thou art sacred amongst all, thou art auspicious
amongst all auspicious things ; thou art held by the Lord Visnu,
therefore let there be rfanti to me. 0, Ox ! thou art the symbol of justice,
source of the world’s happiness, the conveyance of the Lord l^iva
possessing eight forms, therefore grant me elfinti. O Gold ! thou art the
womb of the Golden' Child (born of the golden egg of the Lord), and art
82

250

THE MATSYA PVRAEAM.

•¥

also the seed of the Sun and the giver of everlasting rewards of good deedSi
therefore grant me jfaiiti. Since yellow raimantR are beloved to Thee> ..
0 Vdsudeva (Kfisna), lienee, bo pleased with me by their gifts, 0 Visnii,
and grant me danti.

“ 0 Visnn, Thou, in the form of the lioi*se, rose out of the ocean of nec-
tar, and Thou art the eternal carrier of the Sun and the Moon, therefore,
grant me iAiiti. Cow ! Thou art the symbol of the Earth and Thou art
the beloved of KeeJava, destroyer of all sins, so grant me iAiitj. 0 Iron !
since all difficult works are under thy control, thou helpest in the forging
of the plough and arms, Ac., therefore grant me ilariti. 0 Gold, thou art
an ingredient of all sacrifices, tliou art the eternal vehicle of the sun, there-
fore grant me rfanti. () Cow !* Fourteen regions are present in thy body,
therefore give me wealth in this world, as well as happiness in the next.
As the bed of Visnn is never devoid (^f r-ak^mi, therefore, my bed may
never remain unoccupied by my wife, l)y tlie virtue of my giving away this
bed in cliarity. tliero is always the prohcnce of the l)evas in all
gems, so may the i)evas grant mo all jewels, l)y virluc of my giving
away precious stones in charily. All the f‘»rms of charity do not come *
up to even /gtli of the gift of land, lliercfore, let there be rfanti to me by
virtue of gift of this land tvl-70.

Witli devotion, devoid of miserliness, worship should bo performed
with jewels, gold, clotli, inceiiHC, 11 iwers, and sandal. -'77.

One who worships the planets in tliis way, attains all his wishes and
,goe8 to heaven after death, — 78.

The particular unlucky planet sliould be worshipped with great
care, according to the prescribed fidl riles. Otlicr planets should, then,
be worshipped witli abridged rites. This is for a man of limited means;
otherwise all planets ahoiild be worshipped with full rites. — 71).

The planeis, cows, King and IJniliinana.s, especitilly, are worthy of
being worshipped, TlH)se, wlio \v(usliip them, aie nourished by them, and
those, who insult them, are destroyed.- 80.

As the armour shields the warrior frmn the blows of arrows, similar-
ly, the propitiation ceremony (A'liifi) }>rotects tlicm from tlie effects of tlie
bad destiny.— 81.

The person desirous of acquiring prosperity should not perform
any sacrifice without giving away the fees (Daksina), since by the giving
of handsome fees, even the Deva is propitiated. — 82.

/. ten thousand Homos.

Wnma sacrifice with ten thousand offerings is prescribed, in the

GH AFTER XCIII.

251

ceremony of the propitiation of the Nine Planets. The same number of
Homa offerings should be made in connection with the nuptial, festive,
yajila ceremonies as well as with the ceremonies of the installi^ion of
sacred images. — 83.

0 Sage ! the ways of performing the sacrifice of ten thousand
offerings to ward off obstacles, (%c., caused by one's past karmas, as
well as the dangers arising from evil spirits, have been described. Now
1 shall explain to you the ways of performing the Homa sacrifice of a
hundred thousands of offerings.— 84.

II. The hundred thousand liomas.

The learned have said that a saciilice of a lac of offerings should be
pefornied for the fulfilment of all desires. It is very pleasing to the
Pitfis, and is the giver of prosperitj’ and emancipation. — 85.

The devotee should get the blessings invoked by Brahmapas, after
selecting an auspicious day, according to the benign influences of planets
and stars, and then make n pandal to the north-east of the house,
ora square pandal, measuring 10 or 8 hands, should be made to the north*
east of a temple of ^iva. — 80-87.

The altar should have a slant towards north-east, and it should be
made with great care. The same north-east corner of the pandal, should
be selected for the purpose of digging the fire pit. This pit should be a
square, beautiful and according to rules. The pit should hare girdles
round it and of the form of the mouth of a yoni. — 88-89. *

The girdle should be 4 fingers in breadth and of the same height,
slanting from east to north. It should be even in other directions. — 90.

The sacrifice for the propitiation of the nine planets has been laid
down for the peace of all. It is dangerous to make the sacrificial pond of
more or less dimensions than prescribed. Therefore, it should be made
carefully, as described above. — 91.

Brahmft has said that the sacrificial pit in the ceremony of a hundred
thousands of Qoma, should be ten times the demensions given above. The
dak§infi to the priests should be ten times that given in the ordinary ten
thousand homas. — 02.

To perform the sacrifice of a lac of offerings, a sacrificial pond of 4
hands in length and 2 in breadth should be made. Its mouth should he
made of the shape of a conical-triangle. Three girdles should also be
made to sqrround the pit. — 93.

2S2

TUB MAT8YA PURANAM.

To the north-east of the panda], after leaving a space of throe vitastas,
the sacrificial pond should bo dug. On the land selecfed for it, a square
altar slanting north-east should be erected. —U4.

Visvakanuu has said that the buttres.s of tlie altar should be
vitasti, that is, half of the above measureinent, and should have three
girdles. The Deities should be hnuUed on this buttress. — DiJ.

The first girdles should bo fingers liigh and the remaining two
should bo only one finger high. — 9b.

The breadth of all tlio three girdles sliould 1)0 three lingers, and
the wall round the altar should be ten lingers liigh. The Devas sliould be
invoked on it, with llowors and uncooked rice.— 97.

0 Sage! the presiding (Adhi-devatAs) and tlie minor (Pratyadhi
devatas) Deities should al! face the east, and not ilio north (»r the wc-t. — 98.

Persons, desirous of acquiring wcabli, should worship (iarudu also,
in addition, by reciting the following luanlni ‘ the clianting of the
Samaveda, is Thy body ; 'rii Mi art the veliicle of Vi’^nu and the destroyer
of poison and sins, therefore grant me s:inii.‘--“99.

In the former manner, the pitcher of water slionhl he jdaecd, and then
the hoina should be performed. The sacrifu'e of a lac of olTorings being
finished, if tliore remain some more Mieriliclal fucN, then tlu^sc sliould
be thrown into the lire, willi lie* i/oe.rlng •»[ ;//ee on the pitcher, in the
form of a contimions stream as a ^’a'^mHiAiA. PV-'.

' Tlic saerilicial ladle slioul'] ]«* made *1 the lig tree. It shouhl be of
fresh, sappy wood, and straiglit, aiel free from rot. Ii sliould be one hand in
length. This ladle should he i»face*d on two supports, aud clarified butter
sliould be poured through it iu a cumiiiuni!r> stream into tlio fire. — 101.

The hymns of the Agneya-sukta, Vaisnava-sukla, IJaudru-sukta,
Chandra-sukUi, MaliAvai'^vAuara sukta, SAma and dyestha Sama should be
recited, whilst s'> ]><)iii'iiig. lf»2

The hatliing of the devfiiee with tiie holy waters aud the Svastiva-
chana should he done as bofuro, aud tlie <iovoiee should also give Daksi^i^
separately, as before.- -lOd.

The Dak^inA to the saerilicial priests should be gh'cn free from
anger and bias, and with «a calm mind. I’licro sliould he four lirAhma^as,
well-versed in the Vedas, to olficiate on tlie oc<;a8ion of the sacrifice of the
Nine Planets, or only two sucli Braliinanas, of peaceful disposition and
versed in the Vedas, should be made offieialing priests. This is in case of

CHAPTER XCIIL

258

the sacrifice of ten thousand Uoma offerings. The number of Br&bmanas
need not be greater than those inentionod above.— 104-105.

In the sacrifice of a lac of offerings, tliere may be eight or ten priests,
or even four, according to one’s means. —106.

The sacrificial material should be ten times more for the sacrifice
of a lac of olTerings, than what it is in the sacrifice in c uiiiection with
the worship of Nine Planets. Eatables, (n'liaments, bedsteads, necklaces,
sacred threads, rings, etc., shouhl bo given away, according to the means
of the devotee — 107- 1* ^8.

Uaksiiia should he given according to the mean.s of the devotee.
It should not be reduced through miserliness. If he does not give any
dak^ina, through avarice or delusion, his family becomes extinct.— 100.

The devotee, anxious for prosperity, should give away also grain in
charity, according to liis means, because the ceremony without the gift
of grain brings famine on tlie sacrificer and his country. — 110.

There is no greater enemy of mankind than an ill-conducted
sacrifice ; for the priests, if not versed in the rituals, are destroyed, and the
devotee is destroyed by not giving Dak^i^a, and the country is destroyed
where food grain is not given in charity. — 111.

A man in narrow circumstances should never perform a sacrifice
of a lac of offerings, for the spending of even a small fortune in that case
leads to disease and distress. -11

Tlie sacrificer, with devotion, according to pre.scribed rites, should
engage even one, two, or three Jbahmanas, and the man in straitened cir-
cumstances may employ only one Biahmana, well versed in the Vedas
whom he should properly honor and give full DaksinA.— 113.

The sacrifice of a lac of offerings should be performed only by
that man wfio possesses a farge fortune ; for the man performing such
a sacrifice accurately, acciu’ding to the prescribed rites, attains all his
desires.— 114.

Tlie man wlio does so, is venerated by Vasu, Aditya, Manitgana, in
the realm of ^iva, and attains emancipation after 800 kalpas.— 115 .

The man who performs this sacrifice of a lac of homas, with any
object in view, attains his desire and goes to heaven, where he gets bliss.
-116.

The man desirous of sons, obtains sons, one desirous of riches, gets
riches, tlie devotee, eager for a wife, gets a beautiful wife, and if a maiden
performs this sacrifice, she gets a good husband by virtue of it.— 117 ?

TUB MATSYA PUBAVAM.

Farther more, by the virtue of this sacrifice, a dethroned sovereign
gets bock his realm, the man hankering after prosperity gets prosperity,
in fact, the devotee, desirous of anything, gets that thing. But the
one, who performs it without any object in view, attains the Supreme
Brahman.— -118.

[fl. The W millions Homas.

Lord Brahma lias doscrihed tlie sacrifice of ton millions of Iiomas, a
hundred times more eflicacious than llie saorifioe of a lac of offerings.
The money given away in DaksinA, and the olfoot and the result are a
hundred times more than the last.— 111).

In performing this bigger sacrifice, invocation and dismissal of
Devas should be done as before. The same mantras are to be used in
ablutions, offering libations and giving charity. I sliall now describe the
special mode of preparing sacrificial pomi, altar and pandal ; pay attention
to my words.— 120.

In the sacrifice of a crore of offerings, the receptacle should measure
four hands and should be made of a conical shape, on a scjuare base, and
surrounded by three ginlles ; while the pond should have two openings.
- 121 .

A wise man should make tlie first girdle two fingers high, the second
three lingers, and the height as well as tlie thickness of the tliird one, should
be four fingers. The thickness of the first and the second girdles should
also be two fingers. —122-12*).

The receptacle .slioiild be one vitasti (half a cubit, or 12 fingera) in
extent, but the height should he of (J or 7 fingers. It should be raised in
the centre as the back of a tortoise, and one linger high on the sides.— 124.

It should resemble the lips of an elephant in extent and in having a
hole. Such will he the receptacle as regards all kinds of sacrificial ponds.
-125.

Over the girdles everywhere, an altar of 4 vitasti in measurement
(i.e., 2 cubits or 1 yard) and of the shape of a peepal leaf, should be made.
This is in the case of tlie sacrifice of a crore of offerings.— 126.

In this form of sacrifice the altar should be made square, measuring
four vitasti and having three girdles. Their height and extent should be
as indicated before. - 127.

The pandal should be made of sixteen cubits in extent and should

CHAPTMn XGIll.

255

have 4 doomaye. On the eastern gate, a Brfthma^a, proficient in the
9igveda, should be located. —128.

A Btihinana, versed in the Yajurveda, sliould be located in the
south, one versed in the Slmaveda in the west, one knowing the Atbarva
Veda in the north. — 129. •

Bight more Bnihina^an, well up in the Vedas and Vedangas, should
be made to officiate as Homa-offering priests. These twelve Brkhmanas
should be sincerely honoured with cloths, sandal, garlands, and ornaments,
as before. — 130.

In the east, hymns from the Ratri-sukta, Ruudra and Pavamana, and
SumaAgala mantras, for the peace of the universe, should be chanted by
the Brabmana versed in the Rigreda and facing north.— 131.

The Yajurvedi BrAhmana, seated in the south, should recite the
mantras relating to ^luti, God Indra, Saumyn, Ku^manda, &c. — 132.

The SAmavcdi Brahmiina, sitting in the west, should sing the hymns
of ^uparna Vairaja, Agiuiya, RndrasatnhitA, Jyesthasania, and pe.ice chant.
-133.

The Athnrvavedi Brabmana, seated in tlie north, should read the
following mantras S&nti Sukta, Saura, ^kunaka, Pautftika, Mah&r&jya.
—134.

h'ive or seven Brahmanas should perform the homa sacrifice as before,
(the remaining llomakas helping thenr). The manti’as relating to bath
and the gift are the same as before. — 135.

The VasudhtirA or the way of letting the stream of clarified butter
fall in the fire from a vase is the only peculiar rite of the sacrifice of a
lac of offerings (as mentioned before. That should be done here also).
One who performs this sacrifice of a crore of oiTerings, according to the
prescribed rites, attains all his wishes and obtains the rank of Vifnu — 136.

He who reads or hears this description of these three sacrifices of the
Grahas (Planets), becomes purified of all sins and attains the rank of
Indra. —137.

The benefits of this sacrifice are similar to those derived by the per-
formance of 18,000 Advamedha sacrifices.— 138.

fSiva has said that the sin of killing a crore of BrAbmapas and of
making 10 crores of abortions, is washed off by the performance of this
sacrifice. — 139.

TUB MATSYA PURABAy.

Magic and Sorcery.

The sacrifice relating to the worehip of tlie nine planets should be
performed before the perfonnaiioc of the rites of Abhichfira (sorcery),
Uchohatana and Varfya Karma, &c. — 140.

[iVotc. l?chchAtana:=A magioal incantation that causes a man to go away out of dis-
gust. Vanya Karma^A magical spell that fascinates and snbdnos a foe.]

(Otherwise, no rite has the desired effect ; so tliis sacrifice of ten
thousand offerings to the planets shoidd necessarily be performed as a
preliminary.— 141.

In the sacrifice connected with Vailikarana ami rdichatana, the sacri-
ficial pond shouhl bo made of the lueasnro of a hamlful (ell) ; it should bo
surrounded with three girdles, be circular in shape, and have one mouth,
and the offering of the wood of Ihitea frondosa, spi inkled with honey, cam-
phor, gorochana and agara, dissolved in water, mixed with saffron, should
be made.-' 142-143.

An f)ffering of woodapple I Hael) and lotoses, mixe:l with honey and
clarified butter, should he made. Ihahm r lias said that ton ihonsand
offerings sliouM he made in .sm li sacrilices. — 141. «

In a sacrifice for Vasikarnoa, tlie f)fforin£:s of w«)odapplc (Baen and
lotuses should be made, and tlie 5*>iimitriy.\na Apa O'^adha mantra should be
recited in offering lloma. — 1 ITi.

No .sprinkling with lioly wat^^ix o7* )• cation of a pitclier of whaler should
be made in these forms of 'sacrifices. A householder slionld bathe in the
water mixed witli herbs, dress iu white, put on white fiowors, worship the
Br^hmaiias with gold threads. They should also be given fine costumes
and Dak§ina of gold. .A white cow should also be given. — I4fi-147.

This sacrifice subdues the worst of enemies, endears those W’ho have
no love, and dispels ills.— 148,

The sacrificial prmd for tin* perfonnanci' of tlie sacrifice intended for
Abhichira and Vidvesana, slioidd bo traingular in .shape, measuring one
hand, surrounded by two girdles, and having openings towards the
vertices.— 149.

[Note.— Vidvesana - A spell that causes fpiction.]

Then the Brahmanas wearing red garland, red sandal, rod sacred
thread, red turban, and red raiments, should perform the sacrifice. — 150.

With three vessels containing the blood of the young crows before
them, bones of the hawks in their left hand and sacrificial fuel in the
other, and their hair loose, the Biahmanas should perform the sacrifice,

CHAPTER XCIV.

257

all the while thinking ill of the enemiee at the time of making theae
offerings.— 151.

With the iJyenamafitra, ‘durmitriyastasmai santn huip phata,’ the
razor ‘should be sanctified ; with tliis the image of the enemy should be
cut piecemeiil and offered to the fire. — 152-153.

Having performed tlie sacrifice of the Grahas, the proper AvichSra
sacrifice should be performed. Such is the rule for Vidvesana ** sacrifice
as well. — 154.

Such deeds only hear fruit in the present life and do not beget good
results in the ne.vt, so a man, desirous of iiltifuate good, sliould not indulge
in such deeds. — 155.

One wlio performs the worship of the stars, along with the prescribed
sacrifices, without any object in view, goes to the clime of Visnu, whence
he never returns to this world. — 150.

One who hears or relates this to others, never suffers from any
pain, owing to the evil intluenco of the planets ‘U* lo the de&tnicdon of
friends. — 157.

The children of the house in which these sacrifices are written down,
never suffer from any ill, mental or physical, or any other calamity. — 158.

The sages are of opinion tliat this sacrifice of a crore of offerings begets
fruits of many a sacrifice and dispels all ills ; it is the giver of worldly
prosperity and final emancipation. The sacrifice of a lac of offerings gives
the benefit of the arfvamedha sacrifice. Tlie sacrifice performed in course
of a twelve (lays and the sacrifice connected with the worship of stars, give
equal benefits. — 159-lGO.

Thus T have told the mode of the sacrifices of the Nine Grahas and
the Abhiseka in divine sacrifices (the sprinkling of the devotee with the
holy waters.) These are to bo done to dispel all ills and hindrances to
ceremonies of rejoicings. These purge all sins, who reads or listens
to it subdues all his foes and gets longevity and health. — IGl.

Here ends the ninety-third eJtnpter describing the mode of Navogrcdia

homa santi.

CHAPTER XCIV.

I^iva said The image of the God Sun who causes the lotus to bud-
should be made as seated on a lotus (Padm^sana). with color like that of
a lotus, with two hands, with a lotus in one hand and the other hand raised

268 THE MATSVA PORAEA^f.

in the posture of giving blessings, ami having seven horses in His chariot,
drawn by seven reins. — 1.

iVofe*- Padmfisana^: A Intus-soat. An opinion of S;iin. A particular poaturo in reli-
gions meditation. (Seo Sacred Hooks of the Hindns, Vol. XV. -Tiie Yoga Sfistra.) ^

The image of the ihuni, the gixer (»r boons, should he nuulo in white
color, (Iressevl in white ri»hos, seuleJ on a white eliariot, having a white
horse for His conveyance, liaving two hainls, one holding a clnh and the
other raised, in the posture of giving l)lcs<itigs. — 2.

The imago of the Mars should he made, having while hair, four
hands, armed with a ^pear. a h.mee and cliih, wiili the fourth iiand raised
in tlie posting of giving hlessings. wearing .ed roh^s and garland.- '-i.

The image of the Mercury .slionld Ix' ma le yellow, dressed in jtIIow
robes and wearing a yellow garland, with four han ts armed with i sword,
shield and club, and tin? hnntli h m 1 ral'; * ! in (he posture of giving ))los-
singrt, and having a lion for hi- e 'uvt yaneo.- I.

The Venus and (he Jnpi!< r i)f made in white and yellow

respectively. Tliey -liould havn h nr hand-, h elding '-tali’, rosary, and
karaandalu, and the fourlli han‘1 rai<e<i in f'no ]>ostui'e of giving hies-*
sings. — 5.

The Saturn shoiild hr .1 ih.- roh,iir ao-d die lo-tre of an lunerald,
having a vulture hv n;-. e*a,ri an:- an: J It h. Ml i- armed with a lance,
bow and artoe:. an ! 'hr T m*'- •.*!!; in 'h*- ot^tnrM -.f giving

blessings, -h.

Tim image of h-hn ..i.d . . . i '• h m j a u ri Ihii- numth or

appearanee, setifed on :i lyhe-o' iw; - i ho; . h.f. jn-.f h nr l!ai»*!s, armed with
a sword, a leather a -P'Mt, an! t!io !' »;rti» Imnd raised in the

posture of giving Mo-dn h'l.H l-., ].o made of

smoky color, with a vu'' I are f.jr Hi- f .nvry.inet- .•oi l having two hands- -
one hand holdirtg a nirji*e * 111 1 ih»* nh' i- rai--'H In the posture of giving
blessings, and having a di•^^<'^:^•d Tao.- -7 e

All the planets shonid h* me. i witi? a mown on their liead, and the
images sltould ho two (ingf*r- high or, *1' the lieigijt of one\ (nvn finger).
The mantras relating to tlm p!an»-:- s’lonld lx* n*riied on the rosary
108 times each. (It may also tnejui tlial liie si/e of the planets sliould be
108 fingers or digits in lieight. if the afiguli ho ont‘ inch in l('ngth, the
images will be nine feet high ; if lie- measure of tlif* afiguli bo :}th of an
inch, then the lieight will l)o h'J f(?et. The sen.se is obscure;, — !l.

Here ends the ninety-fovvlh chapter den*) Hdny the iconofjraphy
of the Ptauels

CHAPTBR XOV.

259

CHAPTER XCV.

Ndrada said :—0 Lord, presiding over the Past and the Future !
pray tell me about some other ordinance that may be the giver of happiness
and emancipation. — 1.

Hearing the above words of the sage, Lord ^iva, the knower of all
things, understood the inelimition of Narada, and said : NSrada ! this
sacred bull, wlio is my prijicipal attendant and who has become unified
with me on account of his a.sceticism and knowledge of the l^ruti and
the Pur/inas, will explain to you the rituals connected with my ordinance
(Maherfvara Dharina).”— 2-3.

Lord Matsya sai^l : — Having said .so, that Lord of the God of gods,
vanishod then and tlicve. Xarada also, being anxious to hear, asked
Nandikeivaia thu<: - O Nandi keiivara, thou hast been ordered by ^iva,
therefore, t(dl me tlie ^^dhe^tvaril vrata. — 4.

Nandikes^vara saiti : — Hour with jittontion, O Bnlhmana ! I shall
tell you the Mihojlvaia vr ila. It is well-known in all the three worlds
by the name of fjiva (JhatJirdasii.— o.

In the montli nf M/irgajlira, on tiic Lhirloenth day of the bright fort-
night, the devotee slmuld take his meals once a!id pray to ^iva with this
SaAkalpa mantra, ‘‘Of^m-d of all the Deities! I take refuge in Thee.
To-morrow, the Chaturdasji day, I shall observe a complete fast, without
eating anything, and worship Siva. I shall also giveaway a bull, made
of gold, and then take my meals the next day. ’ — d-7.

Having inad(! this Safikalpa, the devotee should go to bed and then
rise early on the next morning and worship rfiva along with His Consort
(UiTUiJ, with white lotus llowors, sandal, etc.— 8.

(l) Tho feot shouM ho worshipped, after recitiug * .Siviya namah.' (2)

the head, after rocitini; ^Sarv&tmaue n.iinah. (S) tho eyes, after reciting

WtPlW ^ : ‘ Triiiotnij’a naoiah.’ (4; tho forehead, after reciting * Uaraye namafci.'

(5) the mouth, after reciting ‘ Indumukhfiya naraah,’ (6) the throat after reciting

iW»sni TC *srikunthdya nauiali.’ (7) llte oars, after reciting 'Sadyojfttiya

namah.' (8) tho anus, after reciting • VAmadev&ya namah.' (9) tho heart, after

reciting W ' Aghorahridayaya namah.’ (10 1 the breasts, after reciting

WMJWW »ni; ‘Tatpuni.sAya namah.' (ll) the stomach, after reciting 4WHU| ^ ‘IsBnftya
(12) the ribs, after reciting * Auantadharinfiya iiauiah.* (18) the waist, after

reciting nn: • JfiAnabhutfiya namah/ (U) the thighs, after reciting

* Ananta Vairigyasiiihdya namah/ (15 the knees should bo worshipped, after reciting
^H; ‘AiKUitaiavaryan&thfiya namah/ (16) the legs, after reciting vmm «

‘ PradhAndya namalb* (17) tho ankles, after reciting * Vyom&tmane nama^.

(18) the hair, after reciting W: * VyomakesAtmarApiya namah.’ (18) the

bMk, ttbw Molting Jff ‘Pu^tyal n»ui»b*' («*) 5»^ 'Tn^tyoyi

THE MATSYA PURANAM.

Then the devotee should give to the Br&liuianas . a golden bull,
along with a pitcher, full of water, white garment.s, Par diuratna, various
kinds of eatables, — 14.

Really good Bnihinanas should be invited and well-fed, after which
curd mixed with clarified butter, saved from the sacrificial offerings, should
be taken by the devotee, whosliould sleep on the ground, with bis head
towards the north. On the full moon-day, he should feed the Brkbmanas
end then take his own meals in silence. Similarly, he should do on the
fourteenth day of the dark fortnight.*— 15-10.

The worship should be performed in the same way all the four-
teenth days of each fortnight of every month. Now the especial mantras to
be recited in each month will he explained. — 17.

Commencing with the month of Margiulira, tin* mantras hereafter
mentioned ahouhl be pronounced one by one: — (1) Sankaniya namal.i,
(2) Karaviraknya naniah, 1Vyainvak;iya iiamah, (4; Maliesvaniya iiainah,
(5) MahAdevuya nauiah, (ti- .Sthanavt* nainati, 7 ra.4npataye luiruah, i8)
NAthaya nainah, Sarnbhave ininial.i, iPn Nuuinste Paranninunda, (ll)
Nftmali Somardhadh;iriiy‘. Blnniaya natnali. I am at Thy Mercy.
These immos .should bo reoOeil ono by one, #'ach niorjlli, IVoni M;irgajfira.
The devotee should as iVasana , ' I) ^ uriii(\ (.••/vv-dung, (3i
milk, (4) cunls, io.ciarified butter, -b. wat('r nnxctl with ku«<i-grass, (7)
panchagavya, (8: w<joda[‘pIo vbacb, caiuphur, agarii, (11) barley,
(12) black-sesamian, on the Chaturdasi of each month. -- 18-22.

.Vote.— The mantras to ix- rrciicd in tsvolvo inuiilhs. wiili AgratiAyaiia, are

giveu below

(1) ainw Hfl; " .Sulut'vMioii to >atukara. I laka refuge in Tbee."
This should ho proixiunt-od in tin* in-jiith «)i Mart^asira

(2) WP •'.Salutation i.o Karaviraka. 1 take refuge in

Thee,” This should b«" jirououiu;ed in tin.- inuiilh <jf Pansa.

(3) ^ w. '• ro rryaiut^aUa; in MAglia."

14) 4|)l«W.ra VKPf Malu*»var:i ; in PhAlguna."

(5* WP Wi *171: •• To MaliAdova : in Uliaitra.”

(7) ait«? «w: •* To J';isiip?4ti ; in .lyaistha.” ^

(8) W- -To .ViUha; 111 Asaija. ■

(0> wj SIVV •!?!: •• To •Sainhiiii ; in .SrAvana."

(10) wt sren *is: ‘‘ To Paramananila ; in niiadra.'*

(U) «nv«RY: **ToSoitiardhadh&rin ; in Asvina.”

(12) ntm wi TOT «ct: “ To Uhima ; in KArtik u”

Tlie worahip of f^iva aiiould Ijo conducted I'roui tlic iiiontli of M&rga-
dira oil ward, by uHeriug tbc following ilowura, luru by turn, vis. : — (1^

CHAPTER XGV.

M.-iiidSra, (2) jasmine, (3) Dbatfira, (4) Sambh&lfi (Sindulvara), (5i A4oka,
(G MallikA, (7) PAtala, (8) Arka flower, (U) Kadainba, (10) lotus (^atapatri),
fJ 1) Kamalini (Utpala).- 23-24.

Again, when the month of KArtika arrives, the Brahmanas should be
ft.d with various kinds of eatables and offered garments, ornaments and
garlands.— (25).

Afterwards, the devotee should let loose a black bull, in conjunction
witi) the Vedic rites. A golden image of Siva and Parvati sliould be made
and given away to a BrAhmana, along with a bull and a cow. A bedstead,
with the following things, should also be given away : Eight white pearls,
sheets, pillows, and a vase, full of water.— 26-27.

The images of l^iva and Parvat! should be placed in a copper vessel,
full of rice, and then located on top of the pitcher of water, after which
they should be given away to a Brahmana versed in the Vedas, observing
ordinances and having a calm disposition. — 28.

It, is liest to give it to one acquainted with Saniaveda : it should never
and on no iiccouut bo given to a hypocrite. Only one vereed in the Vedas,
knowing the Vedic principles, is fit to receive such an ollering.— 21).

A finihmana, free from deformity and of simple habits, should be
worshipped, along with his wife, with garments, garlands and ornaments.
These things might be given to the preceptor (Guru), if there be one ;
otherwise, to a really gooil Brahmana, free from all feeling of miserliness ;
for such a feeling leads one to the lower region. — 30-31.

One who observes the ^iva Chatiirda^f ordinance, according to these
cites, gets the benefit of a thousand Advamedha sacriiices. — 32.

And the sius of killing a Brahmana and also against the parents,
committed in this or in the previous life, are destroyed in a moment. — 33.

'I’he devotee gets long life, health, domestic prosperity, and promo-
tion in his husbandry, lie then eventually goes near the Lord of four
hands, whose chief attendant he becomes ; and then after, passing crores
of kalpas in the heaven, he becomes unified with l^iva. — 34.

Even the sage fifihaspati, the Deras, like the mighty Indra, and
BrahuiA, can.not adequately describe the glories of this ordinance. Even
I cannot do so with a crore of tongues.— 35.

One wlio roads, hears or thinks about this ordinance becomes liber-
ated from all his sins. The Divine Consorts also venerate it ; therefore, a
devotee should always observe it, free from all feelings of despise: — 36.

The woman who observes this ordinance with the permission of her
husband, son or the preceptor also attains bliss by the glory of l^iva.— ^37.
Here ends the ninety-fifth chapter describing the Chaturdasi Vrata.

262

THE UAT8YA PUBAEAM.

CHAPTER XCVI.

Nandikedvara said : — 0 Ntirada ! also hear the benefits that accrue to
the devotee in his next life, by his relinquishing the fruits of this ordi-
nance.—!.

0 Sage ! the ordinance vvrata) should be commenced on any one of
the following days, in the month of Mlrgaiir: the third, the twelfth, the
eight or the fourteenth day of the bright fortnight, after invoking the
Brfthmatias.—

0 Narada ! hi other auspicious months also, the devotee should, to
the best of his ability, fee I tlie Brahmanas with rice cooked in milk and
mixed with sugar, and then satisfy them witli Daksina.— 3.

The prohibited grains of eighteen kinds and fruits and roots should be
avoided for a period of one year : hui there is no harm in taking anything
in the form (d a medic ine. A g(ddcn image of l^iva ainl a bull should be
made. The image of Dharmaraja should be made similarly. — 4.

The followingsixteen i;lnd-» •>[ fruits should bo imule in gold, accord-
ing to the means of the devotee, r/? • —[Hmipkins, (jitrmis, egg-phinis,^
bread-fruits, mangoes, liog-plums, woodapples, Itidra grains, cucumbers,
cocoamits, the holy figs, the juiiibes, the lemons, ilu’ plantains, saffron,
and pomegranates.— -j-tl.

The following should be made of silver, airording to the means of
the devotee, iu5:— Muti a kind of root ' egetabl'", Kniblica officinalis
rose apple, tamarind, Kaiaunda. Kanlvdaberry, cartlamom, eottoji, bamboo,
Kutaja, i^arnl, Udumbara. coeoanut, grape.s, two kinds of egg-plants. -7-8.

The fruits of the following "iliMuld be made of copper, according to the
means of the devotee Palms, Agasti gramliflora, Kayaphala, (laipbharl,
esculent root, the red esculent root, a bulbous root, svarnakhhiri, cucumber,
chitravalti, Salrnali, mango, iicjnoritx*. kidney-bean, fig tree, patola
(a species of cucumber). - -0-11.

Two pitchers (d water, covoicmI with cdoih, should be placed on grain,
and a bed should also be arranged and covered with cloth. — 12.

On some sacred day, the devotee should give away ufl these things
as well as three food plates, the images of IJharinaraja, iiiva, with that of
the sacred bull and a cow, to a peaceful Unihinana couple who may have
a big family, having first worshipped thein.~-13.

** As the numberless Devas dwell in all kinds of fruits, so let my
devotion be to l^iva, as a consequence of my performing this vrata of
relinquishing the fruits of my actions.''- 14.

OH AFTER XOVIL

268

“ Siva and DharmarAja aro known to be the great Givers of boons ;
let Them therefore confer boons on me for giving away these likenesses,
together with those appropriate fruits in charity.” — 15.

“ As in the devotees of l^iva are always (to be found) endless fruits, so
let me also have fruits endless, in life after life.”-- 16.

“1 do not make any (invidious) distinction between l^iva, Vi§9u,
Sun, Brahma ; let the Lord f?iva, the soul of the universe, bless me with
eternal happiness.” — 17.

Tho articles (to l)o given away) nhonld he given fo the Brahmana,
having first decorated him. The devotee may alsr) give a bedding, with
all its requisites, if ho Imd tiie means to do ^o, otherwise he may only
give away the fruits mentioned before. Tlie golden images of jJiva and
DharinarAja being given to the Brahmana, with the pitchers of water, he
should feed liimself on food devoid of oil, by oKserving the vow of silence,
and should also feed tho BrAhmanas, according to his means. — 20.

This is the way of a devotee of Vihnu, Sun or a Yogi or a Bhagwat
to rclinqiiisli the fruits of their actions, as laid down by the BrAhmanas
versed in the Vedas.— 21.

” 0 Sage Narada ! this ordinance should be. observed, to the best
of their ability, by the womenfolk, too. There is no ordinance like this
that can give such everlasting boons in this world, as well as in the next.
- 22 .

0 Sage ! the devotee remains in the region of ^iva for as many
thousand Yiigas as tl)ere arc atoms of gold, silver and copper, in this
world, when these latter arc ground to a powder.— 23.

Thi.s ordinance washes off all tho lifelong sins of the devotee. He
never has the pain of losing his son, and he attains the region inhabited
by Gods. — 24.

The poor man who liears or reads this, either in some sacred place
(place (^f a Goil;, or in tlic house of a pious man, goes to the region of
i^iva whore he gets into the place of Deities and enjoys, after being liberated
from all his sins. — 25.

Here ends the ninety-sixth ehnpter describing the Vrata of Relinquishment
of nil results {of one's actions',

CHAPTER XCVII.

NArada said : — Nandikerfvara ! Pray describe to me the ordinance
.hat may be the giver of peace, health and everlasting benefits to the
>eople."-l.

THE MATS7A PURANAM.

Nandike^fvaia said:— Tlmt which is the eternal abode of the soul
of the universe, is known as tlie Sun, the Fire and tlie Moon, in this world ;
by the worship of these a man attains happiness The devotee observing
it should always take his meals at night time only on Sundays.— 2-3.

In the case of the asterism flasti falling on Sunday, the devotee should
take his meals only once on Saturday, purging his heart of all vanity. — 4.

tbi Sunday Jiight, the devotee, after feeding good llrAhinanas, should
draw a lotus of twelve petals with red sandal. To the east ot it he
should place, after salutations, the Sim (Surya\ to the south-east IVivakara,
to the south Vivasvilna, to the soutli-west Bhaga, to the west Varuria, to
the north-west Maliendra, to the north .^ditya, to the nortli-east f^anta.
In the forepart of the lotus, the horses of the vSiiri should be inscribed,
in the south the Aryama Hovas, in the west Martaeda, and on the northern
petal Ravi Bhaskara on tlie periearp of the lot ns. — o-O.

Afterwards, red flowers, red sandal, sesainum, mixed with water,
should be poured on tlio loins, and the following mantra should be recited
at the time 10.

Divakara Ohe giver of day^ ! Yf>u are the soul of time, creating
and the Vedas. You liavo your faee turned to each direction. You are
of the form of ludra and Agnl ; therefore sheltiU’ me.’' — 1 1 .

** Agnimilo namastuhhainisorvdrjc (dia hliAskara.” “ Agna ayahi
varada na asto jvotisnm pare, " Wiiii tliis mantra Argliya should be
offered, and tlie IVlly dismissed, lie ‘•liould lake lli^ meals at night free
from oil. When a yeaj’ has elapsed in this way. lie should make a lotus of
gold and au image with two ha?ids. •' 12-13.

lie should then give away in cliarity u milch cow, with her horns
covered with gold, the hoofs with silver, along with her calf, and a milking
vessel of bell metal, while tlie lotus ami image sliould be placed in a pot of
copper completely full of molasses. — 11.

Tlie devotee, after worsliippiug the BrAhmana with red cloth, sandal^
garland, incense, etc., should bestow his gifts, vh — the lotus and the
image, etc., on him, ho having a large family, and being free from deformity
and pride, and able to restrain iiis passions and tiio object of charity in
many other vratas. — lo.

At that time, the devotee should utter tlio following words
“ Nam& namah pApavinA.'Janfiya,

“ ViivAtmanc saptataratigam&ya,

“ S&margyajnrdliAmidhe Vidhatre,

" Bhavabdhipataya jagatsavitre.”

OUAPTER XCVin.

265

“ 0 Diapelicr of ftiriH, the Soul of the univerae, your chariot drawn by
seven horses, the vase of liika, Yaju and S&rna Vedas, the boat of the ocean
of universe, 1 salute Thee oft and often.” — 16.

One wJ»o observes these rituals and keeps up this vrata for a year, is
freed from all sins and goes to the solar region fanned by cliamara. — 17.

On the consumption of his store of piety he becomes the sovereign of
the seven Dvipa.s, and never gets pain, suffering or disease. fJe becomes
most powerful and virtuous. — 18.

0 Narada ! the woman who is devoted to her husband, God and
preceptor, and observes this ordinance, and cats at night only on Sundays,
undoubtedly reaches the solar region, which is honoured by the Devas.
-19.

The person who reads or hems, or approves of the reading of this
ordinance, also goes to the region of Indra where he is served by the Devas,
and remains there for innumerable kHlpas.—iO.

Here ends the ninety-seraith chapter describing the Sunday
ordinance (Vrata,)

CHAPTER XCVIII.

X and ikejj vara said : — Narada ! I shall now describe to you the way
how the ordinance of Sankrauti, which in the next world gives everlasting
boons of all kinds, is to be brought to a close.— 1.

Tlic Sankrdnti ordinance shouhl he observed on the day of equinoxes
or solstices. The day, prior to Sankrauti, the devotee should have his
meals only once ; ami, on the following ilay, he should bathe in water
mixed with sesanium, after brushing his teeth. — 2.

On the (lay of the Sankrauti, the devotee should draw on the earth
a lotus of eight petals with sandal, in the centre of which pericarps
should be made, whore tiie presence of the Sun should be invoked. — 3.

The Sun sliould be located in the perierap, Aditya in the east, and
salutatieThs should be made in the south, after reciting ‘ O^narchise namah,
Uifiginan(]alaya naninh' ” Savitre namah ” in the south-west, “ Tapanaya
namah” in the west, Bhnga in the north-west should be located and
worshipped constantly. Martanda should be located in the north and
Visnii in the north-east. These should be adored with incense, liowers,
fruits and eatables, on an altar. — 4-6.

A golden vessel of clarified butter, with a pitcher of water, should

TUB UAT8YA PUBAUAM.

2Qb

be given away to the Brahiiiaua ; and the lotus ehoulci also be made of gold,
according to the means of the devotee, and given away to the Brahmana.

Afterwards, the Arghya, eoiisistihg of water, sandal and flowers,
should be placed on the flour as an oblation to flic Sun, by nciting the
following mantra : “ Vijfvii}*;! Visvanlpfiya Visvadliainiie Svayainbhiibe

Xamananta naino dhatre Riksam ^'aju.Vnnpati/’ Tliis ritual sliould be
observed oadi inunth, .»r at llio end of the viar. All the twelve vralus
should be done at the j^aine lime. -b-O.

Then libations of rict^ cooked in milk uml sugar, sliould be poured
into the tire and HiAlmianas should be saiislied with eatables (hi tliat
oceasitJii, 12 piteliers of water, with a few gems, 12 golden lotus flowers
and 12 mileli eo\v> of gentle disposition, or only 8, 7 or 4 such cows dii
the la.sl ease, the cows bein.u ‘Ire-M**! and garlanded’*, aeemding lo tlie
means of the devoter, diould be given to a ponr and deserving Hrrdimana,
after their horn> being I'overed with g»»!d, their hoofs with silver, along
with milking pots of l^ell metal. In the devnteo lie a very poor man,
he may give only .me mileh 1“-! 1. ^

Afterwards, an imago of (-arth, ahing with that wf the serpent t^esa,
.should be made in gold, silver. <’o|.per oi‘ evr-n (d' kneaded flour, aeeord-
ing to the means of the devott e. ;md gi\eii away to IIk* IJralimana, along
with a golden image of the Sun. A'< far as po>>ibl(*, no miserliness should
lie exerc.isetJ in tliis ritual : hw lia- man vh,ing -o. in spite of having riches
undoubtedly goes to iicdl.-- 12

Xarada! ‘n.ewiiM ihl- .»niiiiajiee. eiijoys in heaven the

liononr and resj crl by all the vbindliarva.s. for a> Jong as Indra ainl otlter
gods, eartli and tin* .-(’vi‘n •.(•cans, ilie Himalayas and otlier mountains
.survive.-- 1 ‘h

His piety being < oi].^un.u*d. llio dovfHce is boiai, in the begijining
creation, a sovereign ol good family, f ridowed with all kingly virtues and
blessed with liandsoine forui Mov(»i<l of delV)rmity) and many a child, wife,
friend and relation.— M. ^ ^

( die who reads alMnil this »Surya i^ankranti with devotion, or hears
or advises others to road it, is liomnired by flie Devas in the realm of
Indra. —lo.

Hei^e mds the Hiapfer deftcrihvKj Lite mode of hrimjivfi

the Sankrfhili vrata to a close.

CHAPTER XaiX.

; m

CHAPTER XCIX.

Nandikeifvara said : — NArada ! J shall now relate to you ViRuu vrata,
known as the Vtbhflti-DvAdatJi vrata, which is held in veneration by all
the DovSs.” — 1.

On the tenth day of the brighi fortnight, in the inontlj of KArtika,
Chaitra, VaiiSAkha, Margarfirsa, Phfilguna or Asadha, tlie derotee should
have a light meal ; and in the day time, after performing his evening
prayers, make the following resolatif)n : — 2.

“ Oh God, on the eleventh day 1 .'*hall keep a rigid fast and worship
JanArdaiia. I shall break the fast on the twelfth day, in company of the
Bnllimanas. — 3.

0 Keiava! let there be no hindrance in theohservanee of iny fast/’
He should utter ‘*Orn namo N/miyanaya namah ” ^Oni, Salutations be to
NarAyanah before retiring to bed. — 4.

(hi getting up in the morning, he should recite f iriyatri lOS tiine<,
and then woi-ship Lord Visuu with wliite sandal and flowers.—

The feet should ho w'orshipped after reciting Vihhntaye namah,”
the knees after reciting ** Asfokaya namah,” the thighs after reciting
* Sivaya namah,” the waist after reciting “ Visvamfirtaye nainah,” the
male organ of generation after reciting “ KandarpAya mnmah,” tlte hands
after reciting ‘‘ Adityaya namah,” the stomach after reciting “ Damoda-
raya namah,” the breasts after reciting ” VAsudevai^a namah,” the chest
after reciting “ Madliavaya namah,” the neck after reciting Ctkanthine
namah,” the mouth after reciting “ Sridharaya namah, ” and the liair after
reciting “ Kerfavaya namah,” the back after reciting “ ^arafigadharAya
namah,” the ears after reciting ” Varadaya namah,” the head after reciting
“ Sarvatinane namah,” with His other names, nV, “ l^afikapanye namah,”
” ChakrapAnye namah,” ” Asipanaye namah,” ” OadapAnaye namah,” and
” PadmapAnaye namah.” — fi-0.

A golden fish should be made and also a lotus of gold, according to
the means and wishes of the devotee ; and a pitcher, full of water, should
be placied in front of it. — 10.

Afterwards, a vessel, full of molasses and covered with a white cloth,
together with some sesamum, should be placed. The devotee should
keep up the night with the recitation of Itihasas. — 11.

On the following morning the golden fish and lotus, along with the
pitcher of water, should be given away to some good Brrdnnana with a
large family, — 12,

268

THIS MAT8YA PVRANAM.

At that time, the devotee should pray • “ As Tl)on, 0 I/)rd Vi^nu, art
never devoid of any prosperil}’ (Vihluiti\ so plo<ML4o extricate me from the
meshes and manifold calamities of this world/’ — 13.

The devotee should pvo away one in each month of the year tlie
golden images of the ten incarnations M>f the snprenn 0o(h as well as of
Dattutreya and Vedavvasa, along willi a lotus of gold. During tltis period
the devotee shonltl avoid the (‘(‘uipany of rogues and the wicked. —14.

After observing the fast like this for tw(dve months, on each Dvfidarfi,
the devotee at the eonelnsion the year, slj(»uhi give away t‘> his precep-
tor a bedding, a mount of salt and a cow. - 15.

A man of means may also give away a village or a lionst and honor
his preceptor with diverse raime?ils and ornom(*nts. -1(5.

Other Bivilimanas slioid ! be feasted, luvording to the tneans of the
devotee and satisfnMl by being given ehnhe'^. j(‘\v» Is, money, (‘rnainents
cows, &c. A man with limited irn'iins should givj' only as mueh as lie can
afford. —17.

A very poor man. hut having siner-n' dev«»ti(ui to Lord Madliava,^
may worship Lonl Vishnu f<>r a e *np](' of y* iom wiili tlowf'rs alone. — IS.

One who (ibserves the Vibhuri-d v.ola.'ti ordinam^e like tbi.s, liberates
himself from all sins and alhu ]inihlit<K of hi*^ aiM Csioix lie is n«»l
oppresseil with grief, diseasfM*r |>ovri ty diiri.ig tliousai'ds id births. lie
is always born as a «ic‘Votee of Vivjju ^r Siva, and, alter >.j>(‘nding ]08 thou-
sand yngas in heaven, is Ijorij a- a kin*,; - -

Here eufh tit f niuf'ty-vlnlli vJtaitii v 1 rratn,

(dIAPTEIt (■

Nandikoj^vara said In tiie dayj^ gon(‘ by, during the Uulhantara
Kalpa,. there lived a miglily king, as illusirions a- the Sun. who was known
by the name of Pus]>avrdiana. — 1.

0 Nfirada ! Ihahma, being pleaseil with liis asceticism, presented
him with a lotus of g<dd that could move abmit at will.— 2. *

(With its help) the king began to wander about at bis pleasure in
the seven dvtpas as well as in the abode of tbe gods, in company of Itis
citizens. — 3.

At the beginning of the kalpa, tlie kingilom of this king, who lived
in the lotus, was the seventh dvfpa:— on account of the great praise and
honour given to it by the people, it came to be known as Puskara.— 4.

OHAPTBR a

The King was called Pii^pavi^hana by the Devas and the DAnavaa on
ncoount of his having received the lotus for his conveyance. — 5.

Owing to his powers, acquired by the practice of penances, no place
in the three worlds was inaccessible to him, seated on his lotus given by
Lord Bralirn/i. His queen, I.Rvanyavati, was worthy to be honoured by
thousands of ladies. In beauty and womanly virtues, she had no equal.
She was like tlie Ooddess Par\Mti, the noble (-V)n8ort of the rx>rd Siva, — 6.

The king becjune the father of ten thou.sand virtuous princes, who
all were renowned in archery. The king began to wonder at Ids in-
comparable prosperity. One day, seeing the great sage Pracheta, appro-
aching, ho addressed him thus : ~7.

"OSage! how is it that tliero is «!uch an abundant e of prosperity
ininybo\ise? How have I got a queen who is venerated oven by the
Devas, and who has no equal even among the goddesses? Why has
BrahinA become so much pleased with my little asceticism as to present
me with such a lotus, (vast wonderful), that when myriads of kings, wuii
ministers, elephants, people, and chariots entered into it, they appear
small indeed, like so many galaxies of t^Yinkling stars with the moon
herself in the imineasureable expanse of the firmament.— 8-0.

“ Hence, 0 Lord, wliat is the use of being born in the separate womb
of the motlier? To obtain endless (good) results, 1 liave performed many
a religious rite. Now please tell ns what is of ultimate good to me, ray
wife and sons.” -10.

Hearing the above words of the king, the sage, after meditation,
spoke the following ^YOl■(ls, about the wonderful former lives of the king : —

“ King ! Previously you were born in the house of a hunter, and you led
a life of sin from day to day. — 11.

Your body was hard, rough and also offensively stinking. Snakes
(‘oiled all over it. You had no fnend, mu* sons; neither kinsmen, nor
sisters, nor parents. All were abused and cursed liy you. This beloved
consort of yours was also against you. — 15.

“ 'riioii the land was visited by a terrible drought, when you were
over-whelmed with hunger, but could not get grain, fruits, flesh or any kind
of eatables to queneli it, though you searched for them everywhere. — 13.

“ On that occasion you came to a tank, full of muddy banks, but
which was abundantly full of lotus flowere. You culled a heap of lotuses
out of that tank and carried them home to Vaidirfa the city in which
you lived.)*— 14.

870 ^

TEE UATBYA WEAEAU.

** You wandered about the whole city to sell those lotnses, but could
not 6n(l a purchaser. Eventually yon wore overpowered with hunger^and
fatigue, —la.

And you went and mi with your wife in the courtyard of aonio one
whence in the night you heard some nice and auspicious souinl. — 10.

** You went to the spot wdience tlio sound wfis heard with your wife.
There you saw the worsliip of fiord Vinun conducted in u pandal. — 17.

‘‘ The worship in question uas llio concluding chapter of Yihhftti'
dvadasti ordinunce, in tlic mcuith of Afagha, wliicli was kept up hya comic-
zan, named Aiiaipgavati. At that time, she was giving away the mount of
salt, the bedstea«l along witli other things, the flecoratc<l image of the
merciful f.«or»l \ isnu and the golden Kalpa tree, to her prccoj)for. t Mi
seeing all that, yon said to yourself. ‘What would I now do with these
lotus llowers I should better ^ffer them \o \'isnu ~lS-20.

“ O King 1 thus devotion came t'» the hearts of Ivith of ymi ; and
you worshipped (lie f/)rd as well a- tin* nionur of salt, the hodding, and
even the earth with vour lotus llower^ * iM.

“ The courtezan was very much t»leased witii your devotion and
iiifered you oOO gold ('oins which both of you did not accept, as yon
were both then filled witli sart\aguna w.e., your hearts liecamc imre, ) at
vviiich the courtezan liocame still more jdoased with yon, had four kinds
of delicious foorls hivjnghl. arnl a^kru! you r > cat. Yon again dcidined to
partake ol her hospitality, and <aid, ’ \\ c shall liavc fo(»d at sf)me other
time. W c arc exceedingly glad to-day with your acijuainiancc and the
keeping la‘<t. Hitherto we have been <'iirrying a vicious life and have
been sinners all along. Hy Jicr •'ontaLM yon liad llien acrpiired some
virtue. ~ 22-20.

“ In that way, you keju up all the night with that courtezan and, on
the following morning, she gave the mount rd salt and the bedding
as well as villages to her preceptor and t<» a dozen Hnllnnanas, garments,
ornaments, kamandalu and cows, — 20-27.

After that, she fed her friends, poor men, blind men, misei’s, com-
peers and kinsmen, and at the same time she also honoured in the same
way and dismissed you both. —28.

“ King! owing to this worship of Kt»i4ava by lotns Hower, the same
hunter and his wife have been n»)w born in the persons of yourself
and your consort. You have been freecl of all your sins by the virtue
of your little self-denial and purity of heart. Hence this wonderful lotus

CBAPfBB QL

• 271 ^

moving at ivill. Tliis has boon given to yon by Janardana, the Iyn*d
of creation in the person of fourfaced Brahmi, becausd^he was pleased
with you. — 2(J-3I.

** Tliat courtezan is now the rival of kali, the wife of Cupid, and is
known as kriti. She is the giver of happiness to the woinaufolk, aiKl is
venerated by the Devas.— 32.

“ King ! Even now abandon tliis l*urfkara-dvipa and observe the
vibhuti-dvadai^i fast on the banks of tlie Ganges, s-i that you may attain
Nirvana.*’ — 33.

Nandikciivara said : N nada I That sag*.* vanished then and tliere,

after telling all that to the king, and the latter observed the ordinance,
as dictated.— 34.

“ Narada ! the devotee, observing this ordinance, should keep up
the penance and perforin the rites with nioljfSst‘S of any kind whatsoever,
as prescribed, for 12 months, and give alms to the Brahmaiuis, without any
feeling of miserliness. Kerfava is pleased with devotion alone. — 35-30.

“ One wlu) reads, listens to or produces in others a desire to observe
this ordinance, which dispels all sins, remains in the heaven for a hundred
crores of years.” — 37.

Hare ends the hundredth chapter de-wihimj the Vihhuti-dvddasi-iTatam,

CHAPTER Cl.

Nandike4vara saiti : -Narada! Hear, lam now going to tell \ on
about the sixty ordifiances, as explainoil by the Lord ^Jiva ami which di^-pel
great sins. — J.

The onlinance, known as, i U Deca-Vruta, is the dispeller of all sins.
Tlie observer of it should have his meal only iu the night for a year, after
which he should give away one cow,,.t.pioit and tritlent, all made of gold,
along with a pair of clothes, to a llrahinaua having a large family. t>ne
who does so becotnes unified with Siva ami li\es in flis region. — 2-3.

The (levfit.ee keeping up the '2) lindra-Vrata should, for a year, have
only one meal a day, after which he should give away one bull of gold ami
a cow of sesamum. This observance is also the destroyer of ills and helps
tlio devotee to go loathe region of Siva, and raises him t(» the rank of
i^iva. — 4.

One who gives away a bull and a blue lotus, made of gold, as well as
a vessel full of sugar, and lives on nightly meal only for a year, eating in

‘ THE MATSVA PURAiJAU.

a secluded place, obtains the rank of Visnu. 'Phia is known as (3) Lila-
Frata.—o. * . '

He, givin/4 up of all unguents and giving away of nice and clean
cooking utensils, in the four niontiis, beginning with A^adlia leads the
devotee to the realm of Visnn. Thi? observance is known as (4) Pnfi-
Vratat because it pleases everybody.

One who observes the l5> Oaiiri-V rd:t,a, in the mmUh of-Oliaiira, by
invoking the pleasure of the gotldoss, witli the wor»ls. “( rnnri me priyatam,”
and by giving up honey, milk, curds, clarified Initter, molasses, and
similar articles, gives hue cloths, and the vessels full (»f sngarcaiio juice,
Ac., and worships the Hrulimana with his wile, goes to the realm of
JMrvati. — 7-S.

'Phe i<)‘ Kihnti-\' nila, the destroyer of all woos dioiihl be obs- rved on
the thirteentli day of Pau-.a. 'Pho ihn«>te«' ^luaihl lal.i* his mt'al at. iiiglil aral
give away to a Bnihmanii. a g 'lden !n nf Asoka, icn linger,s in height
after covering it uilli a cloth and [/lecch ol Migarcuiie. lie sluHiid invoke
the pleasure of Pradynnnia, with 1 j«c word'* : “ Piatlynmiiah priyatAm" at
the lime of giving it away. By doing .so, the devoteii resides without •
care and anxiety in the region of Vi.snn. till the end nf tin' kalpa. — 1^-10.

(7) Hiva-V raid hoob.'^orved dnringllje four montlis of Asadluy.

&c. in course of which the devoie*’ >In*uM lel get hi^ nail.-. tVe., trimmed.
He should avoid the U'si' -'f l»rinjal> and give away to a BrAInnana a
pitcher fell of honey, (‘huiliecl ii.iln-i and golden briiijal in tljc inontli of
Kartika. By doing so. he goes to the realm of Iludra. -1 1-12.

One who abstains from tlowers during winter ./.c., the seasons of
lleuianta and l^ijJira; and in the montli of i’halgiina, and gels three Howers
of gold made accordin.g to his me.oj- and give.s them away in charity at
dusk, after invoking the idcasun of ^iva and Visun, widi the words
PriyataTp biva-Keiiavam, attains linal beatitude. Pliis is known as
( 8 ) SaimyarVrata—V^Ai,

(0) Sauhhiyjfd'Vrala should be kept up by avoiding, on the third day
of every month, beginning from lliaignnu, the use of salt for a year. At
the conclusion of tiuMU’dinunce, he should give to a Bra limana couple «a
properly equipped bedstead, ii house with all its ni'cessary appurtenances,
after showing due honour to them, and should invoke the pleasure of the
goddess, with the words, “ Bluiviuii priyuiam.’’ By doing s(r, he resides for
a hundred kalpas in the realm of Barvati.— lo-lO.

The devotee who maintains the vow of silence in the evenings for
a year and at the end of it gives a jar of clarified batter, a pair of clothes,

273

ghapter Cl.

sesamum, and a bell to a UrHlimami, goes to tlic domain of Sarasvati—tlie
Goddesa of letters— and is liberated from the cycle of birth. This is
known as (10/ Samsvata ordinance — the giver of beauty and learning. —
17-18.

One who worships Luki^ini — the Goddess of wealth — and keeps the
fast oil the fifth day of a month, for a year, and at the end of it gives away
a cow, along witli a lotus of gold, goes to the kingdom of Vi.-jiiii and is
always bom in good circunislanccs. This is called the 11,) Sampada-Vrata
and is the destroyer of all ills. — U)-20.

One who washes llic door in front of Vi>uu or Sjiva for a full year
and then gives away a c{)\v with a pitclier of water, is bori^ a king on this
earth, ten thonsiind liifies, and at the end goe?» to the realm of ^iva. This
is known as ;12i Ayuv~V)a(a, and is the giver of all desires. - 21-22.

One who takes his meal once a day, in silence, bereft of vu?e for a
full year and saliitt's the peepiii tree, the sun and the Ganges together,
and at tlie end of the ordinance adoies the Bn'diinfina witli his consort,
having given them a golden tree with three cows, attains the benefit of
AiJvamedlui sacrifice. This is called tiic (13) Klrti-V mta-^xhe givev of every
fame and prosperity. — 23-21.

The observer of the {li) Sdma-V rata should make an altar of cow-
dung bathe l^ivaor Visnn with clarified butler, worship them with uncook-
ed rice and floivers, for a year. At the end of the year, the devotee should
give away a lotus of eiglit fingers in height, with a cow of sesamum
to a Bnihmaiia versed in tlie Sama-Veda. As a result, the devotee is
respected in ^iva loka.—

One who takes only one meal a day on the Dili day of a month and
then gives to a virgin, after feasting her, according to his means, a pair of
clothes embroidered with gold and raiments of silk, and a lion of gold to a
Brahinaua, gets a handsome form and he never defeated by his foes and
lives for a considerable time in 'the realm of iSiva. Tliis is known as
(15) Vlra-Vmta — the giver of all prosperity to women kind.- 27-28.

One whp takes milk only on each full moon day, for a .year, and at
its conclusion, after performing l^raddlia, gives ’away five milch cows,
along with pitchers of water and cloths of tawny colour, goes to the domain
of Vi^iiu, where he saves liuiulrcds of his ancestors and becomes the
King of Kings at the end of a kalpu. This is called (16) Pitri-Vrata . —
29-30.

One who voluntarily gives drinking water to the needy, from the

beginning of Chaitra for four months, and after it gives away a big water

274

THE MATSYA VUUAEAM%' '

jar (Manika), with grain, cloths, gold and a pot conlainiji^ sesamuni, goes
to the region of Bralnnn and becomes a king at the end of a kalpa. This
is called the (17) Anandn-V mta. — 31-32.

One who bathes in PancliAmrita for a year, and tl)en gives aw^ay a
conch, Panchainiita and a cow to a BrAhmana, goes lo tlio realm of l^iva
and becomes a king at the end of a kalpa. This is called the (IS) Dhriti-
Vvaia, — 33-34.

iVotc. — M^^i;jn=Consi«ting ol’ fivt* ingredients Di^r., 5^ ^ ^ i,«\, milk,

sugar, clarifled butter, Curd and Honey.

One \y1i() gives up meat for a year and at the end gives away a
cow or a deer of gold gets tlic benefit of Asllvamcdha sacrifice, and, after
reaping the fruits of liis virtue for one full kalpar is born as a king.
This is (11*) Alrlwsd-V rafa. - oo.

(.hic wlio, in the iiumtli uf .Maglia, Imllus in (he small iioius of the
morning and then w<;rshii.»fi a lirahmana and hi;-, wdfe with garlands,
ornameiHs and clothes and llien feed>. them to their satisfaction, resides
ill the region of the Sun for a kalpa. This is (20) Snnja-V rnift. — 30.

thic who bathes early in tlie monuiig and feeds the Brahmanas for ‘
a period of four montlis frt'in AsAdha, and gives away a cow in the month
('t Kfirtika, goes to tlie realm Vismi. This is '21) V ist.w-Vrala. — 37.

One who abstains from flowers and chiriliod buttor from one solstice
to another and at the end of that t»eri'»d gives garlands, clarified butter,
and cows to a lirahmana, and h’ods tln'in on clariliiMl butter, rice cooked
ill milk and sugar, to the ivgion of !^i\ a. fiiis is [22) Sila-V rala,

the giv^er of in(»desly and goo<l liealth. — -IS-oO.

One wdio vnlnniarily provides light tto the needy) every evening hir
a year and ab.stains fnnn oil and then give.-s a lamp, a quoit and a
trident of gold, along with a pair of cloths lo a Bralimana, is born as
a man of greatness ami power in lliks world and ultimately goes to the
domain of ^iva. This is (23) I)ipti-Vra!<t. — 40-41.

One who takes for a year barley soaked in the cow’s urine at
night, on the third day of the month of KArtika, etc., and then gives away
a eow, resides in the realm of the (ioddess iVirvati, and is afterwards
born as a king on this land. This is (24) Undra-Vra(a, the giver of everlast-
ing happiness— 42-43.

One who does not use sandal, incense, etc., in the month of Chaitra
and gives away mother-of-pearl, full of scent, along witli a pair of white
cloths, goes to the region of Varuna. This is (25) T)ri4ha-Vvata, — 44.

275

' GEAPTEROL

. ’ ' • ' -'V, " *

One who "jfiVes up flowers and salt during VaisSkha, and gives
away a cow, goes W the kingdom of Visnu where he resides for a kalpa,
and then is born a king. Tliis is ('20) Kdnti-Vrata, the giver of lustre and
fame. — 45.

One who makes a golden globe of the universe weighing more than
12 tolas, (3 palas), according to his means, places it on a mound of sesa-
mum, and offera the latter to the Brahinanas for tlirce days, and libation
to lire, honours the Brahnianii couple with clothes, garlands, ornaments;
etc., after reciting, ‘ 0 Lord of the Universe, be pleased ’ (VirfvatmA priya-
tam), liberates himself from the cycle of birth and becomes unified with
Brahma. This is (27) Brahma-Vrata, the giver of Nirvana. — 46-48.

One who lives on milk in course of the day, and gives away a two-
faced (flbhainiukhi) cow (z.e., half delivered of horcalf* made of a big
lump of gold, attains the highest bliss. This is '2S) Dhemi-Vrata, which
makes re-birth almost impossible. — 49.

One who lives on milk for three days and then gets a kalpa tree of
gold made, weighing more than 4 tolas (one pala), according to his means,
and then gives it away witli a heap of rice, becomes unified with Brahma.
1'his is (29) KaJpa-Vrala.'—iiO.

(^ne who fasts for a month, gives away a beautiful cow to a Rrah-
maua, goes to the realm of Visnu. This is (36) Bhilmi-Vvata. — 51.

One who, after living on milk on the day, gives away an image of
earth made of gold, weighing more than 20 palas, resides respected in the
domain of t^iva for 700 kalpas. This is (31) Dham-V rata. — 52.

One who gives away a cow, made of molasses, on the third day of
JiAgha or Chaitra, having observed the Guda-Vrata on that day, ^goes to
the realm of Gaiiri. This is (32) Maha-Vrata. — 53.

Gne who gives a pair of tawny colour cows (kapilA) to a Brahmana,
after fasting for a fortnight, goes to the Brahmaloka honoured by Devas
and Asuras, and at the end of the '‘kalpa becomes the monarch of kings.
This is (33) Vrahha-Vvf^ta, — 54. .

One who lives upon only one meal a day for a j^ear, and then gives
away a pitcher of water, along with various kinds of eatables, resides in the
dominion of Siva for a kalpa. This is (34) Prapti-Vrata, — 55.

One who has only one meal in the evening, on the 8th day of a
month, for one year, and then gives away cows in charity, goes to the
region of Indra. 'Phis is (35) Sugati-Vrata. --56.

One who gives fuel to the Brahmanas during the rainy season and

276 TUB MAT8YA PURANAM.

at the end of the year gives away a cow of clarified butter, becomes
unified with the supreme Hrahma. This is f36) the

destroyer of all ills. ~57.

The devotee wlio, on the lltli day of each month, has his meal in the
night and then gives to the Vaisnava a qiioil made of gold, goes and
resides in the realm of Visuu for one halpa, at the end of whioli ho is horn
a great king, 'fhis is (37) /{rirjft-yra/'t. -oS.

One who gives away n pair of eoivs after living on milk for a year,
"goes to the kingdon of Laksmi. This is (3S» /Wi-Fnfa.’-illl.

One who gives away a milcli cow at the end of a year, after living
only on milk, on the iiiglit of every seventh day of each month, goes to liie
domain of the Sun. This is '30 S/nun-Fni/'f. - 1*'^-

(hie who has his meals at night of the ith day uf each mcntli, and
at the end of the year gives away an elephant, made of gedd, goes to the
realm ot iSiva. This is 'lOj T'a?7/ */;/n/M-rrn/a.-~‘r)l.

One wlio abstains from larger fruits > MaiiA-plmla during the (fiiatnr-
inasa, and gives away tlic same fruits made of goltl, along with a pair of
COAVstoa Bnihrnana, goes to the realm nf Vi: en. ITis is ' 1 1 ^ Phila-Vrnta}
- 02 .

[iVotc.— Chatiirma.sa'=A pon’»Hl of louv nn*ni!is rockoued from tho clovontii day in the
bright half of As&dha to tho llth day in in'ight half of KArtika.]

One who keeps a »tu(id fa-^i on the sownlh day of each month for
a year, and theti gives away a ;t goMen v.ise, full of grain,

and cows, according Ui liis nutans, to the i|-‘mai)i of llie Sun. 'I'liis

is (42/ i^uryd-Vrain.— ii'}.

One who keep/' a (total) fa'll <»n tin' I2i!: day -d' earli mont.h, and tlien
at the endtjf the year give^. away to the lir.’d/nim.as, accoiding to his means
cows, cloths and gold, attains l/eatinide. This is (43] F/;fan-l''7-ata.--64.

One who, after performing Vrisotsarga in the month of Kaitika, lives

on only one meal a day and tiiat at night, fur :i full year, gc^es to tho realm

of Siva. This is (d4) — Oo.

* -

[Not*?,— Vi’isotsarga=Settii){? free a bull on the occaHioii of a funeral rito, or as
a religious act generally.]

One who, on the eonclnsiou of Chaiidrayana for Krichhra) observance
gives away a c(»w and feeds tlio Brnhnianas, according to hivS means goes
to the realm of J^iva. This is 45) Vrajilpalya-Vrata. — OO.

Ono who lives only on the nightly meal, on the 14th day of each
month, for a year, and tlien gives away cows, goes to the region of iSiva.
This is (46) l^rayamhaka-Vrata.- 07.

on AFTER 01,

277

Ono who keeps a contiiious fast for seven nights, and then gives a
pot of clarified butter to a Rrahinana, goes to the region of Brahma.
This is (47) Ohrita-Vrata.—GS.

Ono who sleeps in ^karfa during the rainy season, and then gives
away a milch cow, goes to tlio region of Indra. This is f48‘ Indra-Vraia,
- 09 .

Akdsa.^Etlior, V'acaity, Place in general,' Lighti Hole, in the air, etc.]

One who takes tlie uncooked eatables on the third day of each month,
and then gives away cows, goes to the realm of ^iva, after being liberated
from the cycle of birth. 'I'lii- is <40; Kaljfdtja (or ^rcyo) Vjv/M, the giver
of happiness.— 70.

Oue who gives away a chariot with the liorses made of gold weigh-
ing more tlian 8 tolas (2 palas), after fasting in course of the day, resides
in the heaven for a linndred kalpas, and tlion becomes the King of Kings.
Tliis is (oO) Aira-V^'rafa, — 71.

And one who, similarly, observes the fast and gives away a chairot,
willi a pair of elephants made of gold, resides in the Satyaloka for a
thousand kalpas, and is then born as a King. This is i oil Uasti-Vrata , —
72.

( )ne who gives away a cow at the end of his yearly fast, becomes the
Lord of Yaksas. I'liis is ( 52 ) Siikha-Vratn,-~lo.

One who gives away a cow in the morning, after passing the night
in water, goes to the realm of Varuna. This is (o3) Varntia-Vrata. — 74.

One V7he gives away a moon of gold at the end of the ChandrAyana
ordinance, goes to the realm of the moon. This is (^i) Ohandra-Vrata,--75»

Ono who gives away cows in the evening, after warming himself
with five fires (paficliatapa), on the Stli and the 14th day in the month of
Jyai.stha, goes to heaven. This is Rudra-Vrotar- 76.

Note.— A modlAcation Vrata No, 2. ^

- One who makes a canopy, in a temple of iSiva, on the third day of a
month and giv^s away a cow at the end of the year, goes to the region of
^iva. This is ( 55 ) Bhav/lm-Vrata.— n,

In the month of Miigha, one who wears wet garments in the night
and on the seventh day of the month gives away cows, goes and resides in
the* heaven for a kalpa, after whicli he is born as a King. This is (56)
Pavana-V rata, — 78.

One who maintains a fast for three nights and gives away a good

278

TflE MAT8YA PUR AN AM.

house in the month of Plialguna, goes to the domain of ilio Sun. 'rins is
(57) Dh&ma-Vrata,—7i).

One who adores the Brahmana and his wife with ornaments and
gives away cows along with grain, on three evenings, after observing a
fast in the day, attains beatitude. This is (58) Indra-Vrata, — 80.

One who gives away a vessel of salt in the name of the moon, on
the second day of the bright fortnight, and at the end of the year gives cows
to the BrAhmanas, goes to the realm of l^iva, and at the end of the kalpa
becomes the King of Kings. This is (59) Soma-Vrata-Sl.

One who has only one meal a day on each Pratipada (first day of
a fortnight), and at the ond of the year give.s away a tawny ^^ol()ured
cow (kapila), goes to the domain of Agni. 'I'his is called «S2.

One who has only one meal a day (»n tho tenth clay of the month, and
after a year gives away ten cows, along witli the images of ten directions
made of gold, becomes the lord of the universe. This is c*alle<l lhe(r)();
Vika-Vmta, the destroyer of all ills.

One who rends, or relates al)0!i< tlipsn sixty ordinances, remains tht*

lord of OHiidharvaf^, for a period of nuo Iiiuulred Mnnvnntnvu^.'-Hi

^Jfwadal I have relavo<\ U) you about d.e sixty ordinances; now let
me know what more you desire to liear, which is for the benefit of the
world. I shall tell you all. What may 1 not .'^ay to my favoured ones?

flpve enda die one Inmdred and idi-iplev de^H’rifdnfj the dit V vninH
and their ve.vtJts.

cnAiTEi} on.

Nandi kerfvara said : — Narada ! There cannot be purity of body
and mind without balliing, iherofor** to keep the* mind refreshed it is
essential to bathe first of all.-~l.

“Oin Namo Narayauriya" is the principal mantra, by the recitation
of which the tirtlia should be couceived in the water in which hath is lo^
be taken, whether that water is taken (>ut from the main souyee iejj,, river),
or well, tank, etc. '-2.

\Sote.~-{a) Tirtha.— A holy place. A place; of water.

(h) iXamo N{iriiyaii{iy:i.— Salutations to NArriyaiiu,

(c) This means that a |H*rsoii hathinf' at a woii or risuwhoro- other than in
tho sacred waters, Z'b.— the Ganges, Iho Narmada, &f.— if one rocitos tho above formula
with devotion and philosophically conceives and invokes tho presence of some sacred tfrtha
in his bathing water, his fervent devotion fulfils his object. A good bath in a pure and
running stream is essential to refresh tho mind thoroughly. Tho Ganges, tho NarmadH,

GHAPTEIi Oil. 279

iVt*'., arc iindoiiiiledly the bcftfc of the rivers for the purpose from many points of view, and
<' Mi.se(xiieiifcly so mnch sanctity is uttaehed to such invigorating streams. A true Aryan
is expected to batJie daily in such streams, but every one is not so situated as to liave
< he benofit of such a bath daily. Those, therefore, who are not so placed, may bathe as
stated above which w'ould fulfil their duty of (mthiiig unavoidably in a place other than a
lirtha, fur under the influence of a fervent devotion they will feel as If they were bathing
in some sacred waters ; and tlio fooling of Sdiictity that attaches in the mind of an Aryan
to invigorating 8tr«*ams would lie kept evergreen wdiicli would take him oftener to such
tirthas.

Briefly speaking, therefore, a man should bathe daily to refresh his mind. He should
inithe ill a pure and fresh stream, as far as jiossible, iiarri.ig wiiich he should work op his
devotion to help hini in not breaking the ride and in keeping ids mind refreshed and his
desire fixed on some sacred stream.]

iJe shonlcl put on the rings of kussla grass and rinse his mouth with
a little water — according to the ‘jiresoribiui form — and tlien witli a calm
mind he should (;uncei\c within a square, measuring four hands, the sacred
tianges and invoke Her there thus: (hinges I Thou art born from

the foot, of Vi.-nu, tlion art a Viwnii force, and loved by Visiiu, Thou art
Vi^nu-devatii ; ward my sins oiV from tiie time of my birth to death. The
3^ orores of firthas of heaven, earth and sky are absorbed in Thee, as stated
by Vnyu — 3-0.

0 Ganges ! the Devas call Thee Xandiiii, Xalini, Daksha, Prithwi,
Vihaga, Vitfvakaya, Amriti, Siva, Vidyadhari, Suprasfanta, Vis^va-prasudini,
K.senia, Jahnavi, fJ.inta, Santipradayani ; these, too, are lliy epithets; and
one who recites these sacred names with true devotion, at the time of liis
bath, linds TripathagAmini 'going three ways) Ganga there.’' — (5-8.

jAolr.— Nandiiii.— Lit. gladdening. An epithet i»f the (hinges, for Her waters arc
so refreshing and iier How .so pleasing.

Niiliiii.— Lit. a lotus plant. A place abounding in lotuses. The intoxicating juice
of the cocoainit. The Ganges, for Her waters aie so invigorating.

Daksa.— Lit. one who moves or acts quickly. The Ganges. I»fcaiise Her stream
is so rapid and Her w'atorslinfusc freshness .and vigour so quickly.

l»rithivi.— Lit. Iiartli, one of the five elements. The Ganges, because She is so
invigorating. There can be no life witliout tive elements, and the life cannot be sustained
without there being some vigour.

VihagA.— Lit. a bird. An arrow. The Ganges, because she flows so swiftly.

Vis va-KiiyA.— This is a eompouud word inado up of Vi-i'va universe and Kfiya
-=GapiUl, abode, Principal, Body. The. expression Visva-kaya ^Capital, abode, body
or' principal (tirtha) of the nni verso, and is an epithet of the Ganges; for she is the
Capital of ail the Aryan tirtiias. She is the abode of pious Aryans, who in their lifetime
liass their days in contemplation on Her banks and thoir remains] ultimately And an abode
ill the sacrod waters. She is tho.principal tirtha oMlie universe. She is the body of the
universe, 'in the sense tliat]water is one of the 6 elements in the body : and the water, as ^
such an element, >eans purest water.' The Gauges water being so best can lie compared "
with the purest water as one of^tlio elements.

280

THE MAT8YA PUBANAM.

VisvakAya, as one wonl, may also mean produced from the body of tiivA : A f9r Vlnva
is and epithet of >.)iva also. It is said that the Ganges fell on the hoad of i^iva from tho
heaven, and thence she moved on to the w«)rld below, whieli is a simple fact, for tho clouds
hang about in the heavens and discharge themselves in form of snows on the lofty poiks
of mountains. The KaiiAsa peak in tho IJiiti.iIa^'as is the region of perpetual snows> whore
the snow being crushed by its own weight tiows downward -, and roaehiiig n certain level
is converted into water which in its turn flows onwards in form of a river. Now,KailAsn
Is tho abode of ‘Siva, and the Ganges has its source in the Ilimalyas near it. The snows of
KailAsa being the chief feeder of the rivor.

Ampita,— Lit. irapcrishablc, bonntiful, agreeable, flnal boititude, nectar of im-
mortality, beverage of the Gods, sweet An epithet of the Ganges, beeanso she is imperish-
able, beautiful, agreeable in tho sense of refreshing. She is considered by the Aryans to
bo the giver of Unal beatitude. Her water is sweet and is often compared with I he
Xcetar and tho beverage of tho gods.

yiva.— Lit, flnal beatitude. Born of. iva

Vidyadhari.-”Lit. a class of doini-gods. The Gauges, on ."Comit of her purilic
properties, is regarded as such.

SuprasAiitA— The giver of traiupiiliiy. Serene.

Visv.1 Prasadini.— The ]nirifter of the universe.

Ksenia.— The giver of liappinos and comfort.

JAhnavt. -The Gauges, when brought down trom U} tbt! aiistoHtie.'s of

Bhiigirathai Wins forced telliw over earth lo follow him lo the lower n^giops. In its
course it inundated the sacrifici.'il ground of the King Jahim who got very much vo seek
and swallowed tho stream ; but his wrath wms appeas *d by rhe prayers of the Gods,
sages and BhAgiratha, and ho discliargod the current Irom fiis ca' s. TIkj Ganges i.s
therefore regarded as Ills duugliter and is called Julmvi,

'iaiiti-pradayiui=Tho giver of peace.

Nflnta=The poaceful,

< ino slioiiltl linlfi water in ilie iia!]*i.<, ;iinl aller 7 liniois reeitiri^^
rlie mantra^ inoiitinnefl .sprinLIc ii on liis -I, .1 an>l 7 times

and then bathe, after nihhino some earth on liis body ^vitll proper invoka-
tion thus; —9.

. “() Kartli I irofhlcn by the .VrfvalvMiiti. and the chariid

{liath.akrauti' and belonging l<i rhe liase of the temple of \'i.smi i^Vksiiu-
kranti) dispel my sins stored from generations.” -IG.

“OKarth! Kvi>na hast dn^- Thoc out by assuming? the form of
the wild boar with a Imndred hands. Thou art tlio (doinent employed
wlien empowered by tlie mantra of Kurfyapu in tho creation of all beings,
by BrahniA. By your contact (as yon oncirclo my body) purify my body
of all sins.— 11.

0 Kai'th, in iboe- are all things. Thou givest us nourisIiinoMt.
Thou art the source of all lokas (worlds'-. I salute Thee.”--!!?.

After thus taking his bath, one should again rinse his mouth and
change his clothes, putting on white garments and present libations of
water as folloAvs 13.

on AFTER on.

281

•“Pevas, Yakgas, NAgas, Ganrlharvas, Apsarsis, Aaiiras, ferocious
.Herpents, auparnaa {a class of bird like beings of a semi-Divine characteiM,
trees, jackals Ac., the beings living in the air, the beings living in "^valer.
the beings traversing in the sk}', the beings without any one to offer
them libations, the pious ones, I offer you all these libations.” Libations
to the Devas should be made with the sacred thread on the right
shoulder. -^13-15.

Then libations should be oUerod with devotion to the manes, sons
of Brahma and the Riijts. “Sannka, Sananda, San^itana, Kapila, Bodhn,
Pancharfikha, receive and l)o gratified with the libations T offer you.”-
16-17.

Afterwards, i\fari(‘]]i, Alri, Angira, Pulastya, Piilaha, Kratu, Prachelfi,
Vaiistha, Bhrigu, iS'.bada, Devarsis and Brahmarsis shoiTld be offered
libations with uncooked riee and water. — 18.

'I'lien, with the sacred thread on the left shoulder and reclining on
the left knee the Pitris, Agnisvata, Sanmvit, Havismanta, U^mapa,
Suk&lina, Barhisada, and Ajyapa, should be offered libations with water,
seRamnni and sandal, &c.~l9-2().

After reciting the names which are synonyms of Yama, ?'?>., Dhanna-
raja, Mfityu, Antaka, Vaivaswata, Kala, SarvahhQtaksaya, Audunnbara,
Dadhna, Nila, Paranie^thi, Vfikodara, Chitra and Chitragupta libations
.should be offered to him ; and then after holding the Kiirfa in hand as
jirescribed, libations to the manes should be otiered by the wise.— 21-22.

After reciting the names and the gotras of fathers and maternal
grandfathers, libations should be otiered to them, after which the following
mantra should be uttered with devotion : — 23.

“ Those who may be my kith and kin, those who may have been my
kith and kin in some other previous birth, may feel gratified by the libations
that 1 offer them.” — 24.

After this, the devotee should again rinse his mouth and draw the
figure of a lotus in front of him on which libations of water (arghya),
mixed with imcooked rice, flowers and red sandal should be offered
to the Sun, after which His (Sun'sj names should be recited. — 25.

1 salute Thee, 0 Sun ! Thou art Visiui. Thou art the mouth of
Vi^uu. Thou hast thousands of rays. Thou art full of lustre and
potency.” — 26.

” 0 iSiva ! 0 Lord of all, 0 Father of all ! I salute Thee. 0 Lord
of the univerae, whose body is painted with sandal, I salute Thee.” — 27.

282

TRli ytAT?iYA milARAM.

“ 0 Thou, soalefl on a lotus, salutniions he lo 'I'hee, tulonu'd witli
ear-rings and bracelets, i In* Lfml of all tlie worlds ’ Th- m briuiifest ligld lo
the worlds ! I salute Thee.”— 2S.

“Thou soest good and had deeds of oy('ry <> .»■, always. Thou
porvadest all.- O Satya Deva ! salutations bo to I'heo. 'I iiou, • ‘ Rhaskara ’
be propitious to me.— 29.

0 dajMiiaker ! 1 salute Thee.” After thus saluting the Sun, the
devotee should oircumanilndate three limes, and then, after touching a
BrAhtnaua, cow and gold, should go to the temple of Vismi. — ?»0,

Rove Biids the one Iniuflvofl n))fl ftceoml ehapler rlnscvilnvn the vtofliod

i\f hnthivf/.

CHAPTRIt (‘III

Nandike>(\'ara said : — Narad?} ' I shall n-^.w ndafe (o you vdiat the
sage Markandeya nariated Vudihi-tldra Jih-Mit I'^rayaLM, in the day^
gone by. — 1.

Yudlii-nthira. the -'•!] nl ICniui hee;u;/» ;]<«' l.^^■^ I n| ih** w««i’l'l affei- the
great .Vah/ih/iaratn wni. IL' '.jy /niich h/.ir • ..-d l>\ »hf‘ gi'i rd’ ..f I lio
death of his kin'-’iieu, Ih’ - d 1 odiii-elf ‘ Kh,-:. h»iry.vllian:i, tlie
master of armies of ele\‘'ij nK‘ mlih-,,': i!;-! \'U' ■il.er kini^s win) were
Ills allies, are slain, ('an-siiii; me Jirneii utdi and uiguiNh , and wo, live
brothers, .'^ons of IVindii, are a'dr. e nudor ti}*' -!]o!|r'r n\' l/.-)rd Kri'^na.-- 2-1.

‘‘ 1 have killed TVnisma, lU<a»a. \ho niiglity Karna, llio King Duryo-
dhana, our kinsmen .and ralitT king'^, whf> oi-ji-^idered l.iiemselves hravo
soldiers and lioroe^. “ ^lovinda ! uliai \:< n.>w tlie gtjnd o>f my life, aiid
how and why sl)Oulil 1 rnhi the eij)]>ire‘^ .la*.

“ Fie to me I ' 'riin- oppo-ssod with Ijis ilnuigliis, the mighty King
Yudliistliira became very much d^'^Hpraidnut, and liis head l)endin.g down-
wards ho fainted. Wlien he eanu' b.n*-k to his senses, he fell into thouglit,

“ Which eould be the best, religions act that wouhl wash oIT all my sins, and
which could be the .sacred jdacc of pilgrimage that would purify me
aud enable me to go and reside in the world of Visiiu.-‘-8dt.

“ How possibly can ] make enfjniricson siudi points from S^ri Krisna,
because he has been so much instnimentul in the groat war. How can
1 ask Dbritarastra about these things. I liave slain all his sons to the
number of one hundred.”

Being tliua overpowered witli .grief, Vudltisihira began to weep bitterly

OU AFTER CIV,

283

and tlio yood men that wore there also fell down on the ground, along
with JJniiipadi and Kuuti, and began to weep. — 11-12-

At that time, the great Kiigo ilarkundeya was in K/irfi and he knew
how lunch the king was upset with grief. lie tliereforc instantly went to
flastinapura and appeared at the gate of the palace of Yudhi^thira. — 13-14.

The gate-keeper, on seeing the great sage ildrkaiujoyu, ininiediately
reported Ids arrival to the king, who, witlioiit the least delay, repaired to
the door to accord him a fitting reception, and said “0 Sage ! you are
most welcome, fly your having so kindly graced me with your presence,
1 feel that the mission of my life has been fulfilled and that my family has
been liberated from all sins. 0 Sago ! the manes of my deceased ancestors
have also become gratified by your presence, and I feel myself purified
in yoiir presence.” -15.

NandikeiJvara said : - Xaradu ! After thus aec«»rdiiig him a
welcome, the king \vu;ilied hi^ feet and seating him on his throne,
ho worshipped the great sage.

Markainleya said : -King ! what ails your mind so inucli Pray tell
ino at once wiilioul the least reserve the cause of your mental agony. — 10.

Yiulhisthira said: — “ O great sago ! my thoughts over my doings
for the gtiining of this king<lom haunt me and choke me with intense
grief.”— 20.

Markai.ideya sahl ; — ” King ! hear the duties of an ideal Ksatriya.
It is no sin lor a wise man to light ; and for a king there is absolutely
)io sill to wage war to accpiire his kingilom. Do jiot therefore allow
yourself to be carried away by any such feeling that you have committed
a sin.”- -21-22.

thi hearing these worvls of the sage Markuudeya, Viulhisthira fell
prostrate at his I'cct and begged him to toll something that would wash
olf all his sins, — 23-24. ,

Markandoya said: — King tell you the way how to destroy all
your sins. Hear it with attention. It is very great merit for pious
people to go to Prayaga. — 25.

Here ends llu^hnndrcd and third eliapler describing the greatness of Pray&ga,

CHAPTER OlV.

Yudliistliira saiil : — llrahmaria ! I am desirous of hearing what Lord
Brahma had said in the days gone by.— 1.

How should people go to the sacred place of Prayiiga ? Pray also
tell me what benefits do they reap who die, bathe and live there ? — 2.

THE MATSYA PD BAN AM.

Mftrkandoya sJiid ‘Son ! I shall tell you the chief benefits from a
pilgrimage to PrayAga, as I have heard them from the good sages in the
past.— 3.

From the site of the ^^lcred Prayaga, in the town of Pratirf^hana up
to the deep pool of Vilsuki, tlio Kambala, Arfvatara and Bahu Mulaka,
consecrated to the Naga.^, form the Prajapati-ksetra, which Is renowned in
the three worlds. — 1.

People who bathe there go to hea\cn. People who die there are
liberated from the cycle of birth. Those who live there are guarded by
the Devas, BruhniA, Ac. 0 Iviug! there are several other sacred tirthas
that drive away sins which I would not be able to oinimcrate oven in
the course of centuries : coiisoiiuently, 1 shall hrieHy confine myself to the
narration of the virtues of Prayaga. — o-G.

The Ganges is guarded l)y Gi>,i>00 the iainuna 'Jumna) by the
.Sun drawn by liis sov'cn l^urses, liio sacivd place Prayaga by lndra,aiid the
•drciimfereucc of it by Lord Vi>nu, dlong with ^‘liior Devas. -• 7-8.

The Akijayavata trea^ i•^ gUcirdrd l»y Si\a, anJ I lie Devas protect the^
^-acrod places that ilispcl

0 King! the sinuerH i-» that sacred place. All

minor sins arc waslnd ..ff mcrclv b‘ ‘h.' o hictahranco r,r that sacred
place.— 10,

All the sms oi a inaii d»-c.|.j.c.n by iiic sighi. I'l'mcmbrance, or the
rubbing on tht; bo<ly i.i ibc c!u> uf ilial phu-c. - U

OKing! ilicrc an- ii\** d'Ct- < Irnn.iK ii. Prayaga. The Ganges
Hows in tho inid'llc of ifU'in the iri'MicnP one enters

the boundary of Pray ga,- -I J

The mer«3 1 of lif*’ in»m (fio of a thousand

yojanas, niells away all {iio J’lio tin- evil deeds oven attain

emancipation by lin; meie niehtion of the sacred iiarno of the (langos. — 13.

The sins disappear by the iittoranco ^.f the naino of the Ganges,
the sight of Her leudrt iC) [)rosperity; aiid the bal.liing in ainl drinking of
' Her sacre'l walcj^ purifier one'- soni along witli tle*se of his ancestors, for
7 generation.^ — 14.

Those who Spoil’s Tne irnth, keep tlnnn.sidvos free from anger and
the vice of killing or eausing pain to living beings, are wise and learned,
are the lovers of the cow and Pirahniiina are libeiated from their sins and
attain the fruits of their desire hy bathing at the confluence of the Ganges
and the Yamuna. ‘lo-lG.

Those who maintain their sexual purity for a month in that sacred

OBAPTBU GV.

285

place, protected by the Devau, and offer libations of water to the inanca of
the deceased ancestors and to the Gods, always attain what they desire,
wherever they are born. — 17.

Tiie Goddess Yamuna — the daughter of the Sun, renowned in all tlu'
three worlds — is present in Prayuga, and the place where she meets is the
abode of ^iva. — 18.

The merit of a pilgrimage to the Ganges at the saered place of
Prayuga, does not fall to the lot of every one, 0 King! The Devas, the
Dd.navas, the fiisis, the Siddhas and the Oharanas — they all go to heaven
by bathing at Prayfiga. — 19.

Here anfh the, one hundred and fourtlt eliapfer deserihinfj the 'jveatneBx

of Prayofja.

CHAPTER CV.

✓

Alarkamloya baid : — King ! Besideb tliis, I bhall now tell you about
dio great virtues of Prayuga ; by the niero bearing of it one is rescued
from all sins. — 1.

Tho sacrod place of Prayuga is highly beueiicial to the distressed,
tlie poor whose faith is firmly fixed. No one should raise any controversy
about it. — 2.

Tho good sages say that the diseased, the meek aud the old who
give up their lives at the confluence of the Ganges and the Yaraunti go
in a vimaiia, of the lustre of the gold, or that of the Suu surrounded by
the celestial nymphs, aud all his desires are fiiltilleJ. The departed
spirit till it thinks of rc-birth, is honored in tlie heaven wearing pre-
cious stones and seated in a vinuiiia, streaming with myriads of buntings
and flags, surrounded by the celestial nymphs singing beautiful songs
melodiously. -3-6.

On consuming his store of virtue he is ic-boru in the house of a
wealthy man where, too, ho recolleG.ts the greatness of Prayuga and goes
there. — 7.

One who thinks of Prayuga in his own country, in the forests, in
some foreign land, or even iu his own house, on the point of one’s death,
goes to tho world of Brahma, fliis is the saying of the good sages. — 8.

He goes to such regions where the earth is full of gold, where he
would obtain all the fruits of his desire, where reside tlio liisis and the
sages. There, in their company, he enjoys on the banks of the Ganges,
surrounded by thousands of beautiful women, sages, pilgrims aud tho
Gandharvas. Leaving the heaven, ho is born as a King of -Tambiidvlpa.
- 9 - 11 .

286

TUhJ MAT8YA PURANAM.

Then, coustantly thinking of good deeds, he undoubtedly bccouieis
wise and wealthy. — I-.

One who is devoted to virtue with all Ids mind, sper di and deeds,
iiiul makes gifts of cows at the conllucnce of the Ganges ami the Yaniuiui,
and makes gifts of gold and jewels, Ac., in course of Deva or Titi'i worship,
attains great merit and virtue, — lo l I.

A Brahmana slnndd, hf)wevf a* »iil. as fur as pos-^ible, the aceci>tiug
of any gift at sacred places. IK- dicold !»• on his guanl. that. is. shonhl
not yield to temptation. — 1.“>.

t tne who gives away a palc>rcd milch row alicr griLing her horn^
plaited with gold, her hoofs with silver, along wiili a milking t>or heli
metal, cloth aihl jewels, to a virluoiC' and di>|M'-sio.ii,iie IJr.d.mana, well
vorsud iu tlie Votla.-, at the *•. .ullaoju'c of tlu- < .orl t.iu \ aiuuii.t

goes to and resides in ihc heaven i'a a- many U'.ars a> ihrie are liairs oi
the body uf that cow,

At tijc lime ol ills r<‘-hirili fii*’ .• iv ".(JU'’ uiu lum ll'•m licli.

lie is born in l/ttara-Kuru, and tajjoy^a < hi * wlm •nakcf'a gift

only one milch cow of his m,inv ilmusands. that -.inc' e>ov helps tin' <loiiior,
his son, wife ami kinsr.a n, to evti^s t:)o ^f n-ouhlt'*- with ease.- — 21.

I’or llms I'cason tlu* gill oi a r m\ is -ai*! It* he i!n* hcsi i>f all cliarilie^
because a single e.jw [)l'uU'eis lli: -{mim .• lo- n .m1i gliMl - 111 -. .\ eow shoule
bo given lo a good Ih.ilimaea -22.

Hert^ VfK/c: tuf ii'i ml o..*'/ ////// »// u'dh the inert

rC8uUi)ifj j'r ^ui ihe •>/ 'he ^ o/ rvnin.jn

ciiAl'Tid; rv\

\ mlhisiiiira sai'l : Sagt- ’ I led I wui gra'iually i)cnig 1 reed Iron
my sins by l!i.* \irtues ‘'f lha\Mga linii you lia\e been pleased !<» reJat
to me. (), blessed sainl. uoiv be ph\i>etl (n twplain t'> im.; Inov t.iit' slmuh
go to Ihayfiga.-

Markaudeu a said ; -Iviiig I I rthuil now ri.‘hilci it) you whai vuu wis
to hear, exactly ti'- I lia\< heard from the sages and have s(’eii thci
doing on such an uecusion.- - .*V

line wlio drives to I hayfigu r>u a eoji\'eyaije(‘, drawn by bullock
makes him.solf lial)lc to a fearful hell, ami his !lba(ii*ns arc not acceplc
by the manes of his ancestors, 'l-o.

The bathing of his chiMreu there and llieu tirinking the saero
water, does nol do them any good. dl.

CHAPTER CVL

281

One who gives alms to the Br&hmanas, with any feeling of conceit,
<loes not derive any benefit. It is not therefore wise to visit a sacred place
on any conveyance. — 7.

One who gives away his daughter (in marriage), according to the
prescribed rites, between the Ganges and the Yaiiinna, according to his
means, never goes to tlie fearful hell. Ho is born in the fJttara-Kuru and
gets a good wife and dutiful sons, and enjo^ys long life.— (S-0.

O king ! ' on account of these things, the giving away of charity at
sacred places, according lo one’s means, enhances his merits and makes
him entitled to live iu Iieavcn till the rlissolulioii of the worhi. — 10.

( )nc who departs fiom his body, near the Aksayavata in Prayaga, goes
straight to the region of f^iva.—l I.

It is the very same Aksayavata which does not ])erish, in spite of
the combined fury of all tlio sttns that reduce the rest of the world to
aslie.s.--'12.

'Pile Lord Vibiiu is present there, and worships (‘onstantly near the
Aksayavata, oven when the world becomes exiinct.'-Lj.

() King! The sacred place lying between the Ganges and the
Yamuna is venerated even by the Devas, Asuras, Sages, Pl^is, Gandltarvas.
Olio should therefore go there with devotion, for Rrahina, Devas, Rieis,
Sagos, liOka])Alas, Sfidhya Devas. Pitris, Sanatknmara, etc., Ihe greatest
of the sages Aingira, cic. Brahma Risis, serpents, suparnas, oceans, rivers,
mountains, vidyAdliaras, T.ord Visnu Himself, along with Brahma, are
present there. — IJ IS.

It is said tlnit die site of the condnence of the Ganges and the
Yamnna fonns the middle or the waist of the earth. This PrayAga tirtha
is known throughout the three worlds.— 19.

d'he remembrance of this sacred place or the hearing the name of
it or the touch of ils'soil, liberates one from his sins : so also from bathing
tliere. One who sprinkles the wah?r of that place, has the benefit of
pevforTiiing Arfvamodha and RAjasuya sacriJices. — 20-21.

You should not be dissuaded from going io Prayaga, my son !
even by the praichiugs of the Devas. — 22.

At the sacred Prayaga, there are sixty cvorcs and ten thousand holy
places, all gathered there. — 23.

Tlie mean dying at Praj^aga derives,, the same benefits as one does
by truly devoting himself to yOga.— 24.

Tliose who do not go to PrayAga are like the living dead, O
Yudhisthiral— 25.

288

THE MATSyA PDBANAM.

Those who go to PrayAga, in accordance witli the rules laid down, aro
freed from tlwir sins ns the Moon liberates Himself from Rfihn.— 26.

He who bathes in and drinks the water of the Yamunfi, at the liigh
banks presided by the NagAs, Kambala and Aivatara, is freed of all his
sins.— 27.

The mail by going to ilie shrine where reside^ fjonl Siva, liberates
from bondage his ancestors and j)o.sterity fuv ten generations. — 28.

By the sprinkling of the Jioly waters over his body on that spoi,
iio gota* tlie merits of au Aivnmodhn and resides in the heaven till

the end of the wor/d cycle.—

On the eastern bank of the Ganges, there is a well, by (lie name of
Samndra-Kiipa. and tlie place PratistliAna (modern Jlinsi; which is
renowned in llie tlireo worlds. If one resides there for three nights,
observing sexual purity and koe]>ing himself dispassionate, he is freed
from all liis sins and gets the merit of the performance of .Advamedha
sacrifice. — 30-31.

A’ot^. — The mention of .samudra-Kapn in modern Jhii*.! flvea tho date of thi« portion
of the POr&na. Tho well callod Samndri-KOpa wa^ sunk >iy Samndra-Giipta, Hud so this
Mah&tmya must have hoeii written after tho Onpta.

The Ifamsaprapatnna tiriha titc shrine wliere swans alight'/, that, lic*}^
oil the north of Pratis^hAna find on the ('ast hatdv of (lio Ganges, is
lonowned in all the three worlds. By batliing them ti e devotees gets tin-
benefit. of Aiivamedha saerifiee and ic'^idc.s in ins-ivei^ as long as the the
sun and llie moon shino iji tlie Jinunmcnt. -32-3*>.

One wlio dies at the saen3d rrvarf/ramana, v lioso iiigh bauh iireomes
white by the swans that dwell ihem, gor-, lo heaven and rnjf" - with the
Pitfis for a period of -^ixty ihou-and ami six eenlniiea.- * 1

And t'King! Ijo is always in company of tliat famous celestial
nymph, Urvni^i, and i- .'cnoratofl bv tlm lii^is. Gandhnvvas, and tlie Kin-
naras, &c. — 30.

After consuming liis store of virtue, ho hecomes the lord of ten
thousand towns and of hnndre<lK of maids, like UrvaeJi, in whose midst he
revels as their husband.— 37-‘>8.

He wakes from his lied by the music of the sweet jingling of the
waist chains and ankl(?ts of the ladies, and, after enjoying fully all his
luxuries retires to that shrine again.— 39.

One who wears white raiments ainl has liis meals only once a day
and preserves his sexual purity, becomes a king and gets hundreds of
beautiful wives, adorned with fine ornaments. He rules over n vast terri-
tory. whose boundary reaches to tlie seas. — 40-41.

GEAPTBB OVL

289

And, after enjoying the result of his wealth and of the practising of
his charities, he again retires to that spot. — 42.

One who, presei’ving his sexual purity, observes a fast till the even-
ing, at the Sandhyfi Vata , attains Bralirnaloka. — 43.

One wlio (lies at Koti-tirtha, remains in Svarga for crorr-s of years. —
44.

And, on coining back to (lie world after exhausting his virtues, is
born a very hnndsfnno person in a most wcaltliy family. *- 4o.

One wIjo g(j(‘s and sprinkles waler over liiiri at the J.)aj^as'vamediia
tirtha in the Blingavati ]iun, to thc' north of tlio ab(jde. f»f Vasnki, attains
the benefit of Aflvainedha sacrifice, and, in his n(‘xt biith, born a very
rich, pious, liandsume, wise and generous nifin. —40-47.

The merits aeiu iiing from truth speaking and abstentiem from inflict-
ing injury to atiother. arc obtaijied by a pilgriningo to Pray^iga — JS.

The place wiune the (iinigos alone flows, is as >acred as Kumk.-erra,
and the place where she (lows touching the Vimlhya range, is tenfold
more sacred. — 4U.

The spot wliere the (langes flows touching jnany lirthas is un-
doubtedly a moat lioly place. -‘o(t.

The Oanges exc'rcises Ifer elevating intluence over maiikiml (»n earth,
over the serpents iii the lower regions, and over llie Devas in Svarga :
oouscqucntly, she is also known as Tripathagamini. — ol.

Those wIkjsc hones arc deposited in the (Ganges, remain in JSvarga
foi as many thousand years as there are bones deposited. — ^>l^

The Oanges U the most sacred of all the Tirthas, the best of all the
rivers, and is the giver of emancipation to the vilest sinners. '—53.

'Pile Oanges is easily accessible everywhere, excepting at Oangc-
dvAra, Prayaga and Oanga S.igara. Those who bathe at the above men-
tioned 3 places, go to heaven and are never ro-borii.~-54.

There is no other source of bliss to tlie sinner as the Oanges.— 55.

The Oanges has fallen from the head of Lord !^iva, who is the sacred
of the most sacred and propitious of the most propitious. --5d
llerc ends Ihc^one Inuidred and sixth ehxpter denliw/ with the 'ireatuess

of Prayana.

CHAPTER evil.

Mrrkandoya said ; 0 King ! 1 shall now relate to you further the

greatness of the holy Prayaga by listening to wbicli a man undoubtedly
gets liberated from all sins — 1.

290 TEE MAT&YA PURANAM,

On tbo banks nf the Ganges, towards the west, lies the sacred Miinasa-
tirtha, wliere by keeping up a three days’ fast, the man gets freed from sins
and attains all his desires. — 2.

Tlie merits ac(tiiired by the giving away of cows, land and gold arc
attained by the mere remcMiibrance of this tirtha. — 3.

One who resides on tlio banks of the Ganges, with or without any
object in view, and dies tlicre, goes to heaven and remains far away out of
the sight of hell.— 4.

Such a man sits in a viniAna, adorned by decent birds, like swans and
tlamingoes, where celestial nymphs sing lovely soiigs. Thus he enjoys
long life in lioaven. — o.

On coming back iroiii heaven, ho is bom in the house (>l a \cry
wealthy maii. ~*().

Ouring the iiinnili of Aliiglia, sixiytlunisaiid tirtlias and sixty crores
ul saerod streams are be foiin<! a! ilie enj.dmniei' of the Ganges and lie*
Yamuna - -7.

'riie merits ul gi\ing away a lac ol ccjw^ ari‘ attained l)y l)athiiig at
Ih'ayaga for 3 daj^ s. -

One whu, at the e'uiillncnu -d’ thetianges and tljc Yamuna, lights
cowdung iiics all round ami '-its in the ndeUi of t!it‘in. enjoys hoaltliy
body, with all his limbs in tin br^i i*v)nduioiL

He rojnaiiis iji heaven f a a- tnany y»*ais as there are liair on his
ljody.“* lo.

And when i- arnan d .;vUlh, lie b^ ixaiics the emperor ol

the world. Aftej <. j-j'-yjoL. tin — ', in- again leiaemljci- tlie very same
tirtha. -'-11.

UiK? wiio intvJ iIju saciod waUis a! tin; junction ol llic

(iangcsajjfl ihc Vainnin:, InjiiJg ihr turn. <1 llir lunar relit>se, goes to the
World of the AIo j-! wiien- i!< onj w- in Ills -Muons ijompany and remains
in heaven lor sL\lyl!ioii-.aiid yi ai-, and freed I'lom all liis sins - -12-13.

At th(; end, he leaves ili.’ \v*nhi e*f liidra where he was venerated by
the Uisis and Gandhaivas, eli . and i-^ born in a rich family. - 14.

One wIjo njjlifls his legs and l»aianee.:) ijiiiis(‘lf on lihs head, swings
over the liamesof fire. lesi-Ies in heaven fora hnndrcdtlmnsand years. — In.

And, on being bm ii again, lie Ikcoiik's Agniholri wdicn, after various
cijjoyraent.s, attuin^j the same tirtlia again. Hh

One who cuts and nders his flesh U» the biiils, giK's and resides in
the domain of (Jhandra <Moon», ami, on lH*ing born again, becomes a very
pious king,- 17-18.

GliAPTBR CVIIL

201

Full of wisdom, knowled^o, beauty and swoetiiesa of speeoli. After
(Mijoyiiig life, lie again goes to that Tirtlia. -Kh

On the northern bank of the Yamuna, to the south of PrayAga, then*
is the most sacred Rinamochana tirtha, ~2.

Where, by resi<ling for a night and by bathing there, one remains no
more liable to pay any debts, and goes to heaven and never runs into
debts. — 21.

flere rnch the one hundred and aecenth chapter dealinq nnth the
fjreatnesH of the Pray^gu tirtha.

OflAPTKR CVIII.

VadhisthiiM said : •“ BhagavAn ! my miiirl has lieeome purified I»y
hearing the greatness of PrayAga narrated l)y you — 1.

0, Risi ! now bo good enough to tell me that great virtue that
may lend one to some highci' world and he tlie souree of eveilasting bliss
after washing olT all his sins. — 2.

MArkaudeya said: — King! Now hear how one can attain ever-
lasting bliss by going to Prayaga.— o.

Me enjoys the full bloom of his healtli and attains tlie benefit of
A'tvameila sacrifice at every step in his pilgrimage to Prayaga. — 4.

Such a man gets emancipation from bondage fnr his manes ami
posterity for ten generations.—/).

Yndhisthira said : — 'Pho way of getting everlasting happiness just
explained by you, is very simple It is the .source of so many blessings. — (i.

“ The merit.s of an Arfvamedha .sacrifice arc acquirefl with very great
ditficulties. Mow can one attain similar merits in such a simple way?
Pray remove my doubts, 0 blessed one. —7.

Markaiide^m said: — King! I have heard what Brandni first said to
the sages.— 8.

'Phe circumference of Prayaga is live yojanas in extent, and by the
treading on its ground one acquires the merits of A.*lvamedba sacrifice at
every step. —

One who passes away at Prayaga, liberates seven generations of
his ance8toi*s and fourteen of his coming generations from bondage. — 10.

King! Knowing this greatness of PrayAga, you should devote
yourself unflinchingly to that sacred Tirtha, because those devoid of
devotion and leading a life of sin cannot attain the benefits of this
holy tirtha which is guarded by the Devns.*’— 11.

2{)2 THE MATSVA IVliANAAL

Viidliistliira. -“() Sire ! liow Jo lliey gel llio beuelits of t.lie sacred
tirtlia who yield to tlioir desires, whetlu'r siieli he feelings of affection or
greed of worldly ohjeets. lL\

And what is the fate of the niiiii who n«)l knowing the dilToience
between proper and inipicipiT, (*nrries on a trade V Pray explain all this to
me.— 13.

MArkandiwa said King ! hear tlu* rare greatness of tin', holy place.
The man who has restraiiied all his passions, attains emancipation by
bathing for a month at Prayaga. • 1 J.

Hoar what Pray:'* ga does to a man whn ir(‘a('heroMsIy Kills another.
He undonbtedy frees himscll' i'j jn. hi- ^ins hy living on adms and haihing
3 times a day, for a period of i)ire<' months, if).

(bic who repairs to a h<»ly j-lace nninlenlionalb , y.oes to hra^'en, and,
after spending all his store <>1 \irini* ilnn-o, 1- boj'n in a well-to-do family.

-IC).

One who goes to a saiTtd ]ilaef inlcniionally, always r(‘nnrnis liappy
and rescues all his ancestors from hell. — 17.

O incarnation ol niiavnia and knower of al!, in r‘on)])Iianeo with
yoi.ir repeated mKiuirio-. i liavc niif-'ldod io yon iln' aneitnit virtue for yonr
benefit. — 18.

Yndhistilira sai-l . O Sa.ge ' I wa.- ii‘*t b -rn m. vain, my family lias
been redeemed, I have ])<v'onfc doligl.ird l,v niecfin.e yon fndeed, yon
liave sliown me veiy gieat Kin'jm'ss -l'>

O Pioi!-, one ! 1 Inave liO, rai'-.l lo'ii. la.v '’•iii'. i,y meeting

yon ; ami I now f(-/'l my.'^elf .-inlets -- j')

Mavkan‘leva, --aid . !>; y**- r yo]ir -nid has ])«'eom<*

elevated, and y^-nr himily has br« n, n, loi-mpd. Hy the nari'ation of the
greatness of PrayAga one’s sion* n| ' irtue i-. inmoased, and his sins are
decreased by listening in it. -gl.

^'ndliisthira .'-aid (>, trrent Sage : ihay tell me, as seen or beard
by \on, ilie greatness of the \ amunA.-—

MArkanileya said : The ^’annniA, tin danghlc r of the S\ni, renowned
in all the three worlds is known asthc-grral river of that name. — 23.

The VamuijA lias conn- fjom the same source as the (Janges, and She
also dispels all sins by ibe mere utterance of Her name, from a distance of
1,000 yojanas.— 24.

The virtue is attaiiuid hy hathing in, drinking the waters and relat-
ing the greatness of the VamunA. Tlie sight of Her gives happiness. --’2;).

CHAPTER CJX.

293

fiis seven venerations arc purified by once plunging into and sipping
tlio lioly wat(?rs ; and emancipation is olitained by dying there.— '20.

On the south of the Yamuna lies the Agni tirtha and Dliarmaraja
(irtha. Naraka is situate on Her western bank — 27.

One goes to heaven by bathing tliere ; by dying there Ijc not bnrn
again. Similarly, there arc tlioiisands of tirthas on the southern bank of
the Yamuna. I am ncuv describing the Tirtha on the nortliern bank
known as the Niranjana tirtha of Aditya, where the Devas, along with
Indra, perform sandhya throe times a day and worship the tirtha ; other-
wise men do the same. — 28-30.

You shoidd also get yourself devoutfully sprinkled witli its holy
water Tliere are many other tirthas, by bathing into which a man goes to
heaven Those who die tliere are nn\ re-liorn. The Y‘amiinM, too, has been
described to be ^aored like the (Tanges, but the latter is held more in
veneration as the older of the two, by all classes everywhere. — 31-32.

Yudhisthira! you should sprinkle yourself willi the holy waters
of eaoli tirtha, by doing which all tlie sins of life will be oonsumeil. — 33.

One who reads or hears tliis MalnUmya, in tlie morning, is freed from
all liis sins and goes to heaven. — 3-J.

Here end the one hundred and eighth chapter descrihhifj the
tjreatness of Praydfja t!rtha.

CITAFTER CIX.

Markaudeya said . --The thousands of tirthas that 1 have heard
de.scribeil in the Hrahma Purina by Ijrahin/i, are sacred, purifying and
givers of emancipation. 'fliero is one Soinatirtha which is the most
sacred and tlie dispeller of all sins, where by mere bathing one gets the
deliverance of hundreds of his ancestors ; one should, therefore, unavoid-
al)ly batlie in it. — 1-2.

Yudhisthira said :--Naimisaranya tirtha on earth, Puskaraiii Akasa,
and Kuriiksetra in the three worlds are the most famous. How do you
then extol the greatness of Prayjiga only and leave the rest. I feel it difB-
ciilt to put my faitii in your words, which seem to me to be not good with-
out any proof. How does one attain emancipation, virtues and various
kinds of happiness by residing there for a few days only ? Pray do re-
move my doubts, from what you have seen and heard. — 3-5.

Milrkandoya said : — Anything in which faith cannot be put, should
not be uttered, even if it is based on the direct perception of a person
without faith and whoso mind is vitiated by sin. — d.

294 THE tiATSYA PURANAM^

Those who are faithless, unchaste, evil luindod and wickpd, are
jLjreal sinners. (You must have some sin) that is why you have said so.
Now hear the <^roatiiess of Prayaga, wliich I shall tell j’’ou as i have heard
and seen it direetly or indirectly. Whatever else is seen, heard or not
seen should be clear to you, if yon nieditat(' on them with eoneentration,
taking the iSastras as vonj- ^romul t>f evidence. - 7-'.).

'riierefore, a man inclined to doubt gets y>ain and not Yoga. The
latter is attained in thousands of lives. pt.

\ man attains itrue) Yoga after i>erforming thousands of Yogas, and
not by giving away thousands of gems to the liralimans, but one <lying at
Pray/iga undoubtedly gets all tlie benelits.- -1 l-li\

King I Xow hear this main reason in good faith. Though llrahma
is omnipresent in every i)eing. He deemed to l)e paitieularly t resent in
Bnllimana, other tilings being (‘ailed He is, 5. ow('ver, worshipped

in all tlie beings. — jd-1 1.

Tlierehu’e, n, Vndhisthiia ! ihe h'arned ad>»re the holy Ihayiiga
among all other tirtlia^. Tl-i^ Prayega is indeed to be worshipped as tlie
King of all tiithas. — lo *

Because r>rahma aP(* tiunk- ihe ■^unh* hnly plju:e- evfwyday.

that is why wise men lifter attaining die -aeivd Prayaga do not feel
inclined for anything eHe. -It'

(,), Yudhisthira ! who'ceer w i'^lie- i j bo rl:i->>rd anieng the mortals
after becenning '‘iie with die Von will -mely nnder.siand 1>\

these examples why ! hav" h‘-,crih(' i Ih'ay.iga lu yon tin* m »sr sacred
and a ready dispeller of >ius am*Hig tiio various tinhns. -I 7.

Yudhisthira said : —1 have jic.nrd rlu- greatru'-'- of Prayaga and am
wondering, by what virtu-? the li*>ly tirtha is obtained and how one goes
to reside in heaveti ? —

1 venture to oiujuu e ipiij. v.'.i lia* in(*an' by whicli the giver of
charity enjoys tln> v/odd. v. itha store • ! hay^pinoss, by constantly being
born in it. — Mb

MArkandeya'said —King! Ihahina has viid that the wicked wln>
despise ihe earth, the cow. tlie lire, rlu* Brahrnauo, tho SAstras, the gold,
the water, the women, tin* nu^tlMa- and the* father, do not roach to the
higher regioni^. — 20-2 1 ,

Similarly the attainment (/f Yoga has bwm .^aid t(j bo very difticnlt.
Those who follow a sinful life go to tho worst region in hell.-- 22.

CEAPTER GX.

205

'Uie one who steaU elephants, horses, cows, bullocks, jewels, pearl
aud gold, and then gives them in charity, never goes to heaven where the
giver in good faith enjoys himself. They become addicted to many a
(sinful; act and go to hell. — 23-21.

Similarly I am telling yt)U about Yoga, Dhaiiua, chief traits of a
donor, the trutli and the untruth and good and evil fruits ; as enunciated
by the Lord Sun in ancient times.— 25.

Here ends the one hundred and ninth diajAer describing the greatnesfi
of the Pi^aydga tirtha.

CHAPTER CX.

Markaudeya ^aitl : — King ! Hoar from me froiucthiiig further about
the greatness of Pray/iga. The .sage.'^ have sai<l that Naimisa, Pu§kara,
(fotirtha, Sindliusagaru, Gaya, ( liaitrakatirtha, (.hiiigasagara and other
sacrod hills A'c., along with 30 croies of oilier tirtlias are present there.- -
1-3.

In their Jiiidst are the tliree Agniknnda.s and the Ganges runs in
I ho middle of them. The daughter of the Sun, the Vamuna— venerated
by all the tirthas, has appeared in Prayaga and meets the Ganges at the
eonlluence. — 4-5.

The middle of the waist of the earth is said to be between the
Gauges and the Y5imun.i and no other tirthas are even equal to of its
greatness. Jt is saidj.)y Y5\yn .or in \V»yu piiranca ? that the .*>} crores of
tirthas of Heaven, Aka^a and the earth are to be found in the Ganges. —
b-7.

Prayaga is the place where both Kambala and Asvatara reside,
lliis place of enjoyment is ileseriheil as tlie altar of Prajapati. — 8.

There the incarnate Vedas and yajiias (sacrifices), (.), Yiulhisthira !,
adoie Brahuni, as do ascetics, the sages. The Hevas, and the kings adore
Prayaga by performing sacrifices. There is nothing more sacred than
Prayaga in all^the three worlds.- 'd-lO.

The tirtha of Prayaga i.s by its own virtue sacred of all the tirthas.
The place having the Ganges along \yth 3 crores aiul 10,000 tirthas is
the holiest of all. The whole of Prayaga is sacred owing to its being
situated on the banks of tlie Ganges. -—1 1-12.

Know tbis to be the truth. The good should din it into the ears ol
their friends, pupils and tlie servants, that Prayaga is blessed, is the giver

THB MATSYA PURANAM,

2!)6

of heaven, is the veiy personification of bliss and truth ; is sacred^, and is
the giver of Dharnia, the dispeller of all sins, and is not (fully) known even
to the great sagos. The twice born by reading this Mahutyma become
purified and go to heaven. — 13-13.

One who, with a pure heart, listens everyday to the greatness of this
tirtha, remembers his past lives and enjoys heaven. — Hi.

The good only attain this tirtha, therefore, 0, Viidhisthira, you
should also bathe in these tirthas after discarding all misgiving. 0, King !
I have explained all this as asked by you, yon have saved yonr ancosbus
by putting all these questions to me.— 17-18.

(), Yudhistliira ! The tirthas ennmeialod before do not reach even
i^gth the Sanctity of Prayaga.—

//ere ouls the one hniuhrd aiul (cntli chujtler the

threat of Prinj/iijit flvth<i

CilAPTKIt CXI

Yudhistliira said O' S:ig(‘ ’ lluw is ii. Iliai y«M( have heeii tellinn
me only all about Prayaga V Prav rxplain ii to nit' so that iny I’amily may
get salvation.- - i.

llarkandt'ya &aid -King’ 'i-ai d:onld Ix'ar in mind w liat has jiisr
been told you aljoni Miayana, f.-r lhahmi. \’ivj|ti and v^iv.i, the Lord of
Devas are eternal.- - - .

Brahma creates ilie nr,i\.'i m-. \ k ami at the end oi tin-

kalpa, fi^jva destroys it. At die lim.- d' ilm dr.-drueiion of (lie univt rse,
Prayaga is saved. < bie \y1k» lo.)k'^ upon die saerf-tl Li*ayaga as tin' Ltird
of all erealiire<, l)eeomes omni^'CMO and blessed

Ymlhisthija said - Seri ! I'ray lell me why is it that Prahme,
Visnii and Siva are presenl in Praydga ? (i.

MArkandeya said : — Yudliislhira ! I shali tell yon the leason ol
Brahma, Vi.Mui and v^ivu’s residing there."’ — 7

The circumference of J'rayAga is live yoyanas ; owing lo the absence
of bin, Brahma resides towards the norlliern portion of the tirtha to guard
it, Vihim stands personified in Ventmudhava, and ^iva has fi.ved Himself
in the form of the sacretl bau 3 nin tree. Besidi.'s fliem, the Dovas, the
Gandharvas, the ascetics and the seers guard the boundary of the holy
place after driving away sin from there. It is tln^ place where a man
alter getting rid of his sins does not see Iiell at all. — 8-11.

OHAPTER OKU.

297

Bral)m&, Visnu, ^iva, tlie seven Dvipas, the ocean and the mountains,
safoly there dwell, and besides Uiem other Devas also dwell there till the
end of the world. — 12-13.

King ! Brahm& and other Devas have created the universe by
placing tliemselves under the protection of Prayfiga. Prajapati Inrlra-
ksetra is known as Prayaga. — 14.

0 Yudliisthira ! tliia Prayaga is most sacred. Now you should rule
over 3 ’our empire, along with your brothers, after being cleansed of all
your sins. — 15.

Here- ends the one hundred and eleventh chapter describing the great-
ness of Prayaga.

CHAPfER CXII.

Nandi kerf vara said ;~-Nara(ia ! Having placed full belief in the
words of the Sage Markandeya, Yudhisthira along with the other Pandavas
went to Priiyaga where after saluting the Bivihinaims they offered libations
of water to the Pit|is and the Devas &c.— 1.

'inhere in a few moments, ^rikfi&na also turned up, when He and other
Pandavas annointed Yiidhisthira and proclaimed In'm Emperor. — 2-3.

At the sanio hour, the Sage Markandej^a also appeared there, and
returned to his hermitage after pouring liis ble.'-sings on Viidhi-sthira.
After that the virtuous Yudhisthira, with an easy mind, began to rule over
his empire after bestowng great clririty. — 4-5.

One who reads this Maliatmya in the morning, and remembers
Prayftga every day, attains bliss and goes to the world of l^iva, after being
free from his sins.— 6.

Vusudeva said : -0, King ! hear what I say. You will undoubtedly
rise to heaven, if you will remember 'Prayaga every day, — 7-8.

One who goes to, or reisdes in, PrayAga goes to the world of Ritdra,
after being freed* from all his sins.— 9.

The Br/ihraana who is contented and does not accept gifts, and is
chaste and devoid of conceit, attains the merits of a pilgrimage to this
tirtba. — 10. ,

One Hi^.#Jree from the feeling of anger, is truthful and regards all
the beings like Himself, also attains the merits of a pilgrimage to this
tirtba. — 11.

'M. ' TUB MAT8YA PUBABAM.

0 , Kifig ! Tlie Yajfias, defined by the Seei*s and the Uevaa, cannot
he peiformed by a man ut limited moans. Consequently the boiietits
.accruing I'rom such sacrifices are attainnblo only to the well-to-do and
not to the pwjr. — 12 - 13 .

I’herefore, 0 , Vudhisthiva ! also hear from ine the means by vvhieli
tlic poor attain the benefits of such sacrifices. - 14 .

The sages have said that it is liighly henelicial to go to the sacretl
places.— 15 .

King ! ten fliousaml tirthas aiul three erorcs of rivers go and
dwell in the Oanges iliiring the month of Magha.- 1 ( 1 .

King! you will al^o repeal visiting Piuyaga, alter performing
sacrifices and nding f»ver your domiiiions with a balanced disposition.-- 17 .

Naiulikesjvaru >aid : -Afier having dc'scrila d the glory i f Prayaga,
that great Seer Markandeya ilisappedird iljeu and (lien* ; then the Kifig
Vudiiisthiia attained great liap[>inc^s iw going I >, and batliing at. Prayaga
along witii his rtuiinio following tin* pre-Miil)ed rules. --IS-HI.

t), Nara<la I you are ais.i in Prayaga. Sanetily yourself by si>rink-
liiig the Jioly walers.—

Suta saiil ’ Mier nariaiing iIh- whole thing !<»

Niiradu, NandikeJ^vara ^allislu‘d ai ilie no.-i. ;ohl ihe loinier instantly
went to Prayaga. LM.

riierea! n-r, bathing a:,- i g'Mni: I Irdmian-'. Ik^ i‘i‘tni'iie«l

lo his abofle. ' -2.

Here enfii flii' n.,’l !.rf>}}i,, rh iffh'r I* sr rthi ng llm greatjfms

ijf Prdyaga.

.\oTK

Then* H U" bf'in r :u‘o«.nnl Pray.'ga in iln‘ lOnglisli language
lliafi the handbook, named, "/• Xllafhjhnd^ published by the

Modern I'iccieu: olliee uf Calcutta, in P.tpt. If is iiidisptuisabh; to visitors
to that holy «*ity 'Hie following pa-suges are ivprocluced from that
brochure beaiing on the aiitigifity (d Prayagii.

The jnime by wliidi nifidern Allahabad was known in ancient
PrayAg: Itaotyrno- Hindu writings and wliich i.s usually in use among
lo^oal moaiiiDg. present day Pnmjits and pilgrinis is Prayag. It was

so called because i lie god lirahmA of the Hindu Trinity had perfonneti
many sacrifices here.

CUAri’BH XGll.

Prayfig bears the title of Tirtha-rAj — the holiest of Jioly placoK.
Why Praytg in culled ft ne<iuire'l thU title bccaiiso, acconliii'' to a'legoiid,
rirthniNj, wlicii all the Iioly shrines were placed on one scale

of the bahtiico and Prayag on the other, I he former kicked the beam.

'I’ho coiiflnence of the Ganges and the •rniniia finds appreciative

Prayila montioned in mention in the Hig-Wla—flie earliest sacred record
the Rlgt-veda and other . i^i n.* 'i.

anotont wdrka nfSana- fhe Aryan race. In the UaiTiayana and the

krit litcratnro. .Maliabli-.iriitii, (lie two great epics of tlie Hindus.

Prayag has attained an establislicd sanctity in the eyes of the saints and

heroes whose clee<ls have been celebrated in those natiunal encyclopsodic

citron ides.

.Several of the Piiriinas -es)>ocially f!io Malsya ami T’adiua Par'intH,
speak onlogistienlly of the. merits of a pilgrimage to Prayag.

The Prayag MAInitiiiya ‘‘the greatness of J’rayAg " — a popniar
Tlio Pr»y«g MdhAt* work which wholly dwells on the merits that the
pilgrim gains by his pilgrimage to Prayag, is a
portion of the ilatsyji Punina. It is in twelve chapters. Another and
bigger work, bearing the same name, daiins its origin to tiie Padma
Parana. It is in one lmndre<l chapters. But the genuineness of this
latter compilation is doubteil .

'I’hc Prayag Mahntmya of the ilatsj'a Purapa, on the otlier hand, is
accepted as authentic. It is the scriptural hand-book of the pious pilgrim
to I’rayag. It is his guide on the oecasion of his visit to Prayag. If he
can not read it himself in the original Sanskrit, it i- read to him and
exphained in tlie vernacular, by a professional Pandit, who h-as daily
audiences of groups of men and women who listen to liis Knthdf^ -recita-
tions with expositions— that ho delivers from his platform. Most of the
i-eligiotis observances practised by the pilgrims have their authority in
that hook. And so long as the Prayag JfilhStmya will hold sway over the
Hindu pilgrims, Prayag will continue to be their Tirtha-raj.

The following from the Prayftg MAh&tmya is a favourite versa
deMriptive of the paraphernalia that attends that august si^vereign of tho
holy shrines : —

« ^ snm: H

•800

TBB MATSYA PUR AN AM.

• ‘'Sbinefl ^ his glory the King of shrines. Two noble-born maids— aaiig& and
Yamnnii-^daughtera of the sscetlo Jnhnn and of the .*ian— wave their white vad blue
ehuurii (the woolly tail of tho yak). Fho imperishable holy banyan tree serves as the
aaure^oloured royal nmbrella over I'rayaga's head.”

To undevfttaiid this conceit of the PnuiVinik bani, one has to bear iu
mind, that in the winter and summer montiis, the two streams are clearly
distinguishable by tiieir colours— the fair stream of the Gauges mingling
with the blue waves of tho dumna.

In some Hite stanzas ;C.inio XIII, sUn/, is i)l-57) of the Uaghiivairufai
the poet Kiiliilasa dwell> on this jiiicMiointMion These stnnza.s may bo
'translated as follow.^ ;

[R&inA ad(lrC8-sitig his spouse Sita.say^:] Lo! >f y ilaiMIni;' of fjuiltless how tho
Gauf^il mingled in curwnfc with the wavos of tho Vamuiifi looks ! At ono place it looks
like a string of pearls infcr<peiNt*d with .sapphires besfno.ir:.ig n«MghiM«rIng Mitngs with
their bine Instre; while at another place, it looks like a girland of white lotusc.s, tho
Interstices of which are studded with Hloo outs. At one place it looks Uko a tlighi of Iho
white swans, fond of tho Manama like, in (Mtunanv wlUi tin* Chiii;i gee-ie of dark colonrs;
while at another place it looks like a paiiitin;; nf the fariti orn auiented with white snndal-
pasto wherein the oruamonal leaves of the fringes are made id l»I;iek aloes. At one place,
like tho moonbeam variegated by dirl%'iie‘<s atf.aelieil t» shade, at another plaee like a
white streak of autumnal elomls, wlrh narts "f Ihe hln ^ sky slighUy visilih* Ihreiig thc^
chinks; and at yet another, like the body ol the (iod >iva anoinied with C'^smetica of ashes
and adorned with the ornauiciu of hlauk «^nakes.

Tli(^ antiquity <»f tlip jus prni’ti»‘'*os observed ;it I'rnyA^, enjoined

TheChlnes^travollor '">;«• b-cti to by

Hlonen Ts.ing's narra- }, fnreisn <’iirni!i(*!m‘ >•! a dilTt'ront. fiiitli. The
five of his visit to . ti rr i i

Prayig in the 7th Cen- lln.Miii.^tic (. tiav(';li--i IIkhicii I sail;;, w1>o ha«

tury, A. C. left a rcc' -rd of Ids fiaveb in India, visilcil J'rayag

in tlie middle of llic fsovenlli centniy of ilic ('Ini.-iian arc. His ob.sprvntions
confirm tbe fact of lie oxisfoiiia' of tla* .Ak'iJiyavaia flmperislialilo

Banyan Tree; that was .“'till standini; and fium tlm branelies of wliicli some
pilgrims leaped down I'l dif, it ijoiiii' llir privilogi* ot I'rayug to impart
impunity froju ibo sin of suicide. Tin- viclims of st'lf-slanghter clierislied
the belief, that tliey would attain in llndr next, mnn.lano e-tsifence, tbe
object they desired at tlip lime of ibeir voluntary ending of their lives.
Tho bathing at the c-inflnoime of the rivers and tlie alms-giving to

Br&hmanas were noted by him, thirteen hiimlied years ago, as it is by tbe
modern tourist.

OUAPTBB XOllL

301

CHAPTER CXIII.

riio Uisis said : — Sir, How n\any sphere?* (dvipas) are there of the
vvorki, as well as how many oceans and mountains are there ? How
many zones (varsas) are there, and what are the rivers mentioned as Bowinjs;
in them ?— 1.

What is the extent of the Great Earth and of the Lokaloka moun-
tains ? What are the circumference and size of the moon and the sun.
and what is their course ? — 2.

Pray be good enough, O knower of truth, to explain all this to us
at full length, because we are always anxious to hear all tliis from you. — 3.

Suta said : —The Dvipas are several thou^ands in number, and
out of them soven are important oue^, T*. describe them all, in this place,
in their entirety is not possible. — !.

I shall explain to you something about ll)e m‘>oii, the sun, the
planets, /dong with ilio seven mdy of the imporUrit livipas, giving their
dimensions :i< established hy hiunan calculation —."i.

The things wliicli ar*'^ illc<^n('eivable ' sliimhi be established by
reasoning. I'ho delinition of “ iticoneeivable ’’ is this, ** a thing not
nnder.stor)d by common people by their common sense/’ . —6.

I shall now proceed to tell you something about the seven varsas
(//ones) and about Jambudvipa Xow listen to the entire extent of Jam-
Irelvipa in terms of Yojain'w. — 7.

I t.s bread ill <liameter} is lOtjK)*^ yojanas. and many coiinlrie^i an«l
beautiful cities are to bo found in it. — 8.

It, is full of Siddlms and ChAranas and is adorned by mountains,
full of ores of all metals streaming out :as lava from (he different sides
t'f rocks. — 1).

Resides these, it is beautifully embellished by varifms river.s llowing
from the moiintains. There are fliese six ranees of mountains, running
from oast tx> we.st, demarcating the six varsas. — 10.

Stretching to the sea on both sides, east and west btaud(l;tbe
Himalaya, full of snow (hima) and 2) Hemakuta full of gold ihema).— 11.

Then comes the great (3) Nisadha mountain, which is beautiful to
look at on all sides. Then there is the golden mountain (4) Merit, with its
four colours on its four sides, said to be bleak and barren. Its extent is
24,000 yojauas on four sides. — 12,

It has a circular form, divided into four quadrants. Its sides

THE MAIWA PUHANAM.

^quadrants) arc of various uniform colours, with properties conferred upon
it by Bralimi the Tionl of tu-eatures). - 13.

On its navel peduncle (oast quadrant’ spnui#4 fi’oni the s6lM>om
uiimanifestcd; Brahma there is white oolnur. ('<nise<|nently, it is said lo
have BrAhinanical properties. —M.

On its southern quadrant, dtero i.s yellow colour, on account of which
it is said to Inive ilie properties of tlic Vaitlya i*aste. Ou its wc-storn
quadrant, there is the colour of the win*; of a hlaek hoc, owin^ to whieli
it is said to possess tlie properties of J^Odra's. -15.

Its northern quadrant is naturally of jcd (• .lour, ihcrefore il has
the properties of Ivsatriyas. rims tla* four c. iIoniN and castes have been
enumerated - 1<».

'rhe mountain Xala is stii.hlcd with lapis lazuli. 'The mountain
i^veta is yellow and full '>f icoM. 'Phe mountain .^rihgin is made' of ;;old
fsatakumblia and Ita^ the colour (d llie t.*ui of a peacock. -17.

These luouniatns arc tin* kin^- amoci; tlicir kind, and arc tlie abode
of Siddhas and ( ’hArnnas 'riicir inner diatueter is P.tKio yoianas.-- IS.

The var^ha Ih'ivrata srands in the tniddlc and eticirolcs the Maine
.\Ieru nn all sides. Its expansr* is 21.t»oO yojana-. lit.^

Ill the centre oi this Hluvrata. standi.-^ tlic Ciirai .Mcru, .-»hinin;; in its
majestic ^lovy, like liie nrehlaze^ l•'^'•i^l ot r^moki . It-s Miutitern portion
is called ti>e Oaksina Mem an l (»«* tcutinT?) tlc' rttani Mem. •«<».

Each of these seven *.ar>a*» J/o5to«> ha- a boundary mountain of its
own, wliirdi from north to -outlj cxt’UcU i*» 2,t»0o y,»janas, and the
southern ones are t?,0drt rojanas in circumfcivLicc. 2 ).

The -^om of tlse breadth’- of ihe^* vaisa> tind mountain ranges is
breadth of the Jambmlvipa, us metiiioticd above. ‘M tlu'^^e Nila, Niaadba
are the longest, and those that c<»me after them diminisli in iength,— - ifc?.

Ho are ^veU, !I»?ma KiHn. Himavnn ainl i^iifigavnn Hisibha iMeru
is said to have the .same extent ;is Jambudvipa. “-23.

ilema-Kflta is sliortcr ahua Meru) by 12/)<J0 yojanas, ftud Hinmvan
is sheorter (than Meru’ by 2< »,000 yajanas. The great Hema-Kutsi is 88,0()()
yojanas.— 24.

The Mouni Hinni-vAu is yoyana**, IVotrt east to wont. 'I'ht*

(lv!pa (Jainbddvipa- lierng sphericBl. this difference in extent of the
monntaiDB has sprung up. 25.

or etmtrofitHinsat, in^teiul af ffhatiirTlmwt,

Aa there is a dlstributioji of thd IQOUOtBIOf^p BO ^
tjf ihe Viirsas (along with tliem) one after another. J/any peopled diulr^ts
are in them. These varsas are seven in number. 20.

They (the var^as) arc Hurrounded by precipitous and iiiburmount-
able mountains. All (lie seven aiv iuutually inaccessible by diJIerent
rivei-s. — 27.

Ill those regions, various .sjjecies of aniinals are found everywhere.
This var^a of the Hiinavat is known as Bharata.- -2S.

Beyond that, up io llenia-Kuta, is the land (varsa) of the
Kiippuriisas, anrl fnan the honlers of lleina Kiita up to Xisadha is the
ilarivari^a. — 20.

iVoU*. —Kiippuru^a— Low iiKin. A mythical lioiiijx. with a human head aud tho form
of a horse.

Ni^adha -‘■Hat'd. .Vauio of a moitiitaiii. .Name trf a count ry crovcnifd i>y XaJa.

JIarivaraa—Oiie of tlio nine (livisjon.s of Jaiiibddvipa.

The other liinii of Ihiri-varsa is Meru. and further uu is Jluvrata.
beyond which exiends Itainyaka to the Nila mountain.

Next to l/aniyal<a .stan<l> tlie i^veta niountaiii in whuse region \<
Hiranyaka (varsa' and next to ii. i> i^ringaslfika, wliich is also known
as Kuril.

Oil the Dorili and south liicre are two Ihuv-sljaped cuiniiients, extend-
ing tjver lUO yojanas, and llavrata stands in llie middle i»f them.- -32.

Half of it is Diiksina lluvi ita and iii«" rest (/f it i.s I'ttara JIavjita. —33.

Between llieiu is Meru in ilavrifa, to the south of Nila mounlain
ami to the nortli of Nisadlui.- *34.

The Mount Malyavaii, suelching north to south, which i& 32,000
yojanas in length enters the sea on the west. —35.

Malyavaii is a ihousaiid yojanas from Nila to Nisadlia and Liaiidlai
.M-idana, is 32 yojanas. -Sti.

Within their eiicumferences is ilie square and lofty golden Suineni
uioualuiu, which is of fomfold e«>lour, like the four castes. — 3".

There are tlifforeni eolours on its sides : on the east it is white.
<»n the south, it is yellow, mi the west, it is like tiie wing of the blaek-bees,
oil the nortli, it is rod. These are the different colours..— -38.

Aotr.— Hhringi — A poisonous plant, a Ug tree.

The Mount Mem shines out like the rising sun (»r the hlaae of fire
without suiokoi in tlie heiu*( of those Alounlflinsj like a f]i\ine kiog.”^39.

SM THE UATBYA PVBAVAy.

That Sumeru is 84,000 yojaiias high, 16,000 yojnuas deep under
ground and 28,000 yojanaa broad*— 40.

Its circumference is double its breadth. It is a great divine
mountain, abounding in celestial •iiedic!nes.—45.

it is surrounded on all sides by lands of golden effulgence. On thin
king of iinmntains, the Devas, the Gandlinrvas ami the Rak^asas nnjo\
and cany on their pastimes in the company of Apsaras.*-'l2?.

TJiat Sumeru is adorned by the lihuta and Blnivana worlds, ami
has four realms on its aides, — Bhadnisva (in tlio east), Bhu rata \ in
the southjand Ketunnila in the west am! the sacred Kuril on the
north."43-44.

The subjacent hills are

Mamiara, Gandhamfulana, Vipula, and Suparsva, all full "f precious
stones.— 45.

And on these mountains riit-n- dif hmr lakes and loie^ts known
Arunoda, Mauasa, Sitoda ami Bhadni *46

And there are big trees of tunnorie, ruse -app!*’. Arfvatllm on iho^
(.Tiimlhamfidana and banyan on the Vipnla.- 47.

Amaragandaka is west of Gandhmir'oh'ina which is yojanas.

equally on all .sides. - 4'^.

There reside the wcli‘kh(nM* KciumAln^. tiic dons of blessed
deeds: — there everybody lih» Hm' 'iostructivc Kir(^ of hioli Rp‘n‘il and
great strength.— 49

The ladies of that place are hcciuiifu! liko tho lotus and lovely, ( hi
that mountain there is a diviiie jackfniit tree, looking efFulgent through
its leaves —50.

The people of that region live up to l(\0fK» years by drinking the
juice of those fruits To tlie east of MnlyavAn flf»ws the river Gnndaki
which is 32,000 yojanas in length.— ol.

The inhabitauis of Bhadraiva 'khandiO always remain liappy and
the BhadraroalA, forest lies in the same elime, wheir there is a Jiuge and
black mango tree. 52.

The people of that place are white in comph-xioii and very stuidy
aucl strong. The womenfolk are tho most beautiful, like white lily, and
very agreeable to look at. — 53.

They possess the radiance and colour of the moon, their faces are
like the full moon, and their body cool, os the moon, smells like lotus.— 54.

OBAPTBB OXnl

They live up to 10,000 years in good bealth: By drinking the k&la-
inango juice, they always remain in full bloom of youth. — 55.

Sdta said r—rtifia! Brahmil has thus described the nature of the
continents to the Bifis, and the same BrahtniV who had previously favoured
mo (with describing the same). Now, what am 1 to narrate to you
next ? — 56.

All the self-restrained seers, hearing these words of Sdta, becan^ ^
curious, and said with great joy ; — 57.

“ Sage ! Be pleased to say all about the two countries, ea.stern and
western, which have been already mentioned by you and of the northern
var^as and mountains, besides which, we are also desirous of hearing the
account of the men living on those mountains.” On being thus urged by
the seers, Sdta again resumed the string of his narration. — 58-59.

Suta said : —Listen to (tlie account of) the vai^as whiclj have been
already referred to by mo to tiie soutit of tlio Xila an l to the north of
Nisadha. — 60.

That is Ramanaka (varsa), and the inhabitants of that place are very
handsome and given to amicable delights, and of pure birth.— 61.

There, too, is a huge banyan tree, and llio people of that place, live by
drinking the juice of the fruits of it — 62.

These best of men of great parts live happy. —63.

To the north of l^reta Aloiintain and to the south of j^rihga (Srihgin)
is the Hiranyavat continent (varsa) where flows the river Hiraiivati— 64.

The people of Hiranyavat are very strong and of high spirit.

They are of pure ami noble birth and avo a good-looking and happy
lot.~65.

Theso first class men live up to the age of 11 thousand and 1,500
years. — 66.

In that continent, there is a great bread-fruit tree of nice foliage, by
drinking the juice of the fruits of which men live on. — 67.

The Moftnt l^iAga (SriAgin) has three lofty peaks. One of them is
full of precious stones, the other one is studded with gold and the third
one, full of all gems, is adorned with Uie worlds. — 68.

The country situated to the north of this SriAga, to tho south of the
aea, ig the renowned Kuru var^a where the saints (siddfaas) have fixed their
abode. — 69 .

It also has trees producing sweet fruits, and the water of the rivei-s

306

TEB UAT8YA PUBAVAM.

is like divine nectar. Those beautiful trees produce raiments and ornaments
by their fruits. — 70.

Some of t\io8c beautiful trees are the givevft of all the fruits of Ohe*8
desires, and the others nro called Xsirina, always beautiful to . look at,
produce milk (juice) with the six tastes and sweet as paficliAmfita (the five
best products of cow’s milk), productive of ncctarlike milk.— 71:

The whole land of tliat place is full of ^'ems and is . inlaid with
ifne gold dust. There, the wind is most pleasant and salubrious and noise-
less. — 72.

The people falling down from Dcvaloka arc born there. They
are of pure and noble descent, having permanent yoijth. — 73.

There, the daughter and the son are born as twins, and husband
and wife like the manifestations of Gandharva and Apsara. 'riiere, they
drink nectarliko milk of trees overflowing with tlicm — 74, . .

The twins are boni in a day. They grow together and arc possessed
of like beauty and character. They die togetlicr. — Tf).

They are attached to each otlicr witli the fonrlncss of the ruddy
geese. They are healthy, without boreavmcnt. and happy. — 70.

These great souls live for 1.1,000 years, and are ever devoted to tlieir
own wives. — 77.

Suta said :—0 Ri§is ! 'Flic nature of tlicsu (’onlincnts of the Bharata-
varsa has been brought to your notice < > greatly ])ious ones ! what more do
you wish to hear now 78.

The [li8i.s, being thus ask* d by the enliglitcned son of f?uta again
questioned him, being dcsirou-!. of hearing homelhing more in answer. — 71).
Rere ends the one hundred and thirteenth ehofitev dcaUntj xcith J amhudvipa
and its mountains and varw.

CUAPTEff CXIV.

The sages said : — We wish to hoar from you an account of tliis
BhAratavar§a, wliich was peopled by SvAyambhuva and the rest of the
fourteen Manus. 0 Blessed one ! do tell us about their creation. — 1-2.

On hearing these words of the seers, Sfita of tlie Puranas and son of
L6maharsana after a deep consideration, began to answer the queries of the
seers of thoughtful mind.— 3-4.

Sfita said T shall toll you about the people of BhAratavarsa. Manti

CBAPTEB CXIV.

307

caine to 1)e known dH'DiiArata hy liin creation and protection of tlio people
(of Db&rata). — 5.

According to Nirukla, tliat place in Bharatavarsa where human beinga
caii obtaiiv, heaven, einaricipation and a middle course of the two, — 6.

•' There is no' field of action for mankind without Bbaratavarsa.
Bhflratevarsa has nine divisions ; Viz. — Indradvipa, Karfera, Tamraparnl,
Gabhastihifiiia, Njigadvipa, Sauinya, Gandliarva, Vanina ; and the ninth
is this- place, surrounded on all sides by the ocean. The whole of the
dvip'a is a thousand yojanas in extent, from nortli to south. It is graducally
broader from Kumar! (Cape Comorin) ft) the mouth of the Ganges,
whence it has risen to a height of ten tliousanfi yojanas in an oblique
direotion.- 7-10.

* " The Mlechluis live on its outskirts. The KinUas and the Yavanas

iirhabit tl^ east and thfe west of it. — IJ.

iCote.— Kirflta^A degraded mountain tribe.

Yavana= Foreigner, especially the Greeks.

The BrAbmanas, the Ksalriyas, the Vaisfyas, and the Madras inhabit
in its centre and carry on d.e., inside this boundary} their occupations of
rituals (sacrifice, &c.) trade, commerce, &c- — 12.

They air pursue their respective duties by adhering to the varna-
dharma, Arthaand Kama. — 13.

.. Here exist tl>c asramas in their due order in which the five fold de-
sires of men are fulfilled ivh., nisknmadharma as well as the four ordinary
desires, consisting of dharma, artha, kdma and moksa'. Here, men engage
in activities for the sake of obtaining Heaven and emancipation. — 14.

The Mnnavadvtpa is also called Tirj’ag-yaina (i.e., obliquely situate).
One who conquers it entirely, is .called Samrata. — 15.

This loka is known as the conqueror of Antariksa which in its turn
is known as Svarat. 1 shall explain this at full length.— 16.

There are seven principal mountains in this continent, viz., Mahen-
dra, Mala 3 'a, .Sahya, Saktiman, Riksavnu, Vindhya and Pariyatra ; and
there are thousands of smaller ones adjacent to each of these. — 17-18.

Some of these are known to have fine peaks and tablelands, covered
with many kinds of trees; &c. The smaller ones are less productive, and
arc distinguished from the bigger ones by contrast. — 19.

The Mlechhas and the Ai^an reside there mingling with each other
without distinction, and they drink the waters of many rivers, such ss

308 Tllli MATSYA PUBANAM,

the Ganges, tbe Sindhu, the Sarasvat), the Sutlej/ the Ohandrabhftgft,
the Yamuun, the Sarayu, the Ainivali, the VitatsA, the DevikA, the Kuhu,
the Goinati, the DhantapnpA, the Vahuda, the Dri^advali, the Kaiiflikl, the
Tritiya, the NisJchala, the Gaudakt, the Iksu, the Lauhita (all these having
their source in the snow-clatl mountains of the Himalayas),

The Vedasmfitt, tho Vetravati, tlio Vritragbni, the Sindhu, tbe
Parnasa, tlie Narmada, tho Kaveii, the Mahi, tho Para, the Dhanvatl, tho
RupA, ilic A^idusA, the Venuinati, tho SiprA, tlio Avanti, the Kunti (all
these rivers having their source in the Pdriydtra mountain).

The Mandakini, tho ihtsAriiA, ilm ChitrakutA, tlie TamasA, the
Pippali, tlio SJyeiii, ll\e ChitrotpalA, tho VimalA, tlio Chafieluila, the
Dhutavjiliini, the f^aktiniaiiti, tlie Suni. the T.ajjA, the MukutA, the (Iradika
(these liaving their source in the Rhyaenu mountain).

The Tapi, the Payosni, the NirvindhyA, tho KshiprA, tho RisabhS,
the Vemi, the Vaitanini, ilie Vi^vamfilA, the Kiimudvat?, the Toya, the
Mahagaiiri, the DurgamA, the iiilA these rivers of cool water having their
source in the Vindhya mountainsl ^

The Godavari, (lie Pliiiuarathi, itio Krisnaveid, tho Banjuhi, the
TungabhadrA, Uic Supra vGgA, tho VAhya, the Kaveri ‘these rivers in the
south having their >ourc.? in the uiuuniains .

Tlie Kritiii'iAlA. ilie TAjaraparn-, tlu- PnspajA, the IJlptdavali (these
rivers of’ tiie e-jfii water ha'ing their -.<ai!Cr in iIk AltilayAehala mountain).

Tin* i’rlhhAg.:, rl.t* , tie* Iks’.d , the 'rri'li\A, the CMuila-

tAmrapariji, ilic Mnii -he *^at vA. tie Vimal.. ila .-^e having come from the
Mahcndra mountain', the Ka.sikA, tlie SukuinfUi, tlio Mudunga, the
MandavAhini, tlie Kripi, the Pasint .these having come from (iakti-
ma7ita'\ — 20-31^

All tho rivets named above are .-acunj, and iaii into the sea, and
their waters are pure and sacreil ; and every one drinks from them.
They are the mothers of tho univoise and piiigo the sin of the world,— 33.

From these rivers thousands of rivers arc branched off, and into thorn
thousands of tributaries fail.

On their banks are situated the following (janapadaa) places:
PaBcbSla, Kuril, J5alva, JSngala, Surasena, Bhadrakasa, VAhya, Pa(tachara,
Matsya, KirAta, Kulya, Kuntala, KfiiJi, Kowala, Avanti, Kiilinga, Muka and
Atidhaka. Thus I have described almost all the countries of Madhyadeia.

]N'ofe.«-Madhyade£(ii tho central region, the country lylog between tho Himalaya
and the VIndhyh. Tho aangettc doab. ^iir«9enas=yaino of country .about Mathura.

309

oiiAmn cxiv.

MatsyftjvAaotL^ nittno for Yirftta— tho country lying to tho west of Dholpur. Kuntala-=

8 . l^rtloo of Dcccan. Avanta Country to tho N. of Narmada. Kalinga^

Northern Sirdars. Andhaka^Tclangana.

♦

^ Now the following are between the Sahya mountain and the Qod&
Tar!, most charming lands in the whole world, where there are (the
mountains) Gobardhana, Mandara and Gandhannidana as well as the
celestial trees and herbs, for iUma’s benefit.— 37-38.

These were brought down by BharadvAja .Muni, for KAma’s good,
and by- him was created a pleasant country decorated witli flowers.— 39,

BAhlika, VAtadhana, Abhira, Kalatoyaka, Purandlira ^uflra, Pallava,
Atta Kliandikn, GandhAra, Yavanas, Sindhu, 8auvira, Madraka, S5aka,
Drubya, Pulinda, Ptirada, Hannmtika, Kainatha, KantakAra, Kaikeya,
Da^anamaka, Praslhala, Daseraka, I.ampaka, Talagana, Sainika, JAngala,
and other places peopled by the Bharadvaja Br.ihniapas, Ki^atriyas, Yaiiiyas,
ands^Sfldras These places (janapadas) are on the north. Now bear of
those on the east. --40-43.

A'ofo.— Bfthlikft=:Balkhii. *SinclIiu=iTlio country of flic Upper Indus. ft^aka-=iThe
countries on the N.-W. Frontier. Kaikoy:i-. Bordering on the Sindhu Dcs^'a.

wImkij tin?nwR i

will? ^ fiNqfld awftwr: II

Abhira South of bri Kohknna and on the Western bank of the T&pti is tho land of
the Abhiras on the Yindhya iiillM.

Aftga, Vahga, Madguraka, .\ntaragiii, Vahirgiri, Plavafiga, Matafiga,
Yamakn, Mallavarnaka, Suhnia, rttara Pravijaya, Mnrga, VAgeya, MAlava,
Pragjyotisa, Piiddra, Videha, Taniraliplaka, I^Alva, .\fagadha and
Gonardla. — 44-45.

Note.— Anga^Xcar Bhagalpur. Vanga=Al80 called Samatala; Eastern Bengal.
Vidilia^Couutry lying to tho N.=E. o( Magadba. Magadha^Blhar.

Those lying to the south (or in tlic Dakfinapatha) are -Pandya,
Kerala, Chola, Knlya, Setukn, Sutika, Kupatha, VAjivAsika, NavarAftra,
M&bifika, Kalihga, KAru^, Ai$ika, Atavya, l^vara, Pulinda, Vindbya,
Pufiika, Vidarbha, Dandaka, Kuliya, Sirala, Rnpasn, TApasa, Taitirika,
KAraskai'a, VAsika and the countries on the banks of the NarmadA,

Note.— EersU— Modem Matebsr. The strip of land between Western Ohants and
the sea north of the KSvert Ohola=T»nJore. PAndya^Tinnevelly. VidsrbhaaBentr.
A dtstrlet in the Deccan between the NamadI and the Oodtrart.

The following countries lie on the west i-^-BhArnkacbba, SamAheya,
S&raevata, Kfichtka, SanrAstra, Anartn and Arbuda. — 46-51.

Note.— i^nmftra or AnartasKathlawar. Arlrads=Aha.

310 THE MATS? A PURAtAJh. ''^

The following countries are on the westefn extremit/
ehala : — MAlava, Karuga, Mekala, Ulkala, Au^^ra/jlfiisa, ^9^]^

KiikHindhaka, Torfala, Kosala, Traipura, Vaidirfa, Tiimura/
^Padgama, Naisadha, Arupa, ^aundikera, Vitihotra, Ayanti.-— 52<55" '* ;

Note. -M&lava= Mai wa. Utkala:=Orissa. KiskindhA^A in the Decpan. DaliArna^s
The country throug:h which tho Daean flows. Ko^]a=The country along the banks^of the
Sara>u. Tripara=Tevur. Avanti=Conntry to the north of tho NaruiadA.

The following countries are situated on tlio mountains: — NirdhAra,
Sarvaga, Kupatlia, Apatha, Kuthupranirana, IJrna, Darva, Samudgaka,
Trigarta, Mandala, Kirata and Ainara. —.K). "

There are four ages of tho world, viz. — Satj’a, Treta. Dwapara and
Kaliyuga. I am now going to give >ou an account of each. — 57.

Note. -The duration of oacli a;?c respootively is 1,728.000; 1.296,000, 864,000 and
432,000 years of men , the four n^gotlier eomprisiiig 1,3*20, OOa years which i.s equal to
a MahAyiiga. The regularly descending length of the Vtiga.s reprostuits a corresponding
physical and moral doterioration in tho people living in each age, tho prosont^ii'age
being Kaliyuga -tho Iron Age.

The Lord said: — King ! Hearing this, the sages, desirous of hearing
the narration, began to ciuiuire from Suta, the son of liOinaliarsana. — 58. *

The seers said : — Suta! You have told us about Bharatavarsa, now
be pleased to tell us something about Kiinpnrusa Varsa and llari Vaiva ;
besides this, be good eiiuugli to tell us about tlie Jambudvipa, Ac., as
well as about their people and the trees that grow there. -59-00.

Tims exhorted by the Brahinanas, Suta began to rtdatc to them what
was in accordance with llie Puvana< and approved by the Rii^is.— 151.

Suta said Rihis ! As you desire to hear those things, listen to me
attentively. The Kinipurujja of dambudvipa is as great in magnitude as
the Nandana-Vana.— 02.

iVotc.— Nandana-Vana— Thu garden of Indra.

Kirripuru^a : — The people of Kirnpurusa-Khanda have a complexion
like that of heated gold, and they live up to 10,000 years.— 03.

A stream of honey flows from a Plaksa tree, in that sacred Khanka,
which the Kinnaras residing there drink.— 04.

On account of which they remain so healthy, without any grief and
happy, and cheerful in their minds. The people have a yellow complexion
like shining gold, and the womenfolk are known as ApsarAs.— 65.

Hari Var^a Beyond Kiippuru^a is IIarivar§a, the inhabitants of
which are silvery white in complexion. They are tho fallen people of
Pevaloka. They all drink the juice of the sugarcane.— 66-07.

^^EAUTBR CXIV. 311

• ; and consequently they live for a very long time,

ayej^j^e a^e is 1 1^00 years. -—68.

V 'tl&yflia-^Khanda is in the middle, where there is no strong sunshine

gf .whicli men have little knowledge — 6ff.

, Jhe sun, the moon, us well a.s iJie stars are seldom seen in Il&vrita.
The people of that place are handsome like the lotus and their eyes are
like* the same, and their body, too, emits a scent like that of the lotus;
They seldom get excited and drink the juice of the roseapple, ^jambuphala}.
They, too, are the fallen people of Svarga and wear silvery white
garments, and live up to 13,000 yeai*s.— 70-73.

To the south of Meru and nortli of Ni§adba stands the roseapple trep
(jambuvriksa , which is called Sudairfana. It is a huge tree, and always
abounds in flowers and fruits, and is frequented by the Siddhas and Cha-
ramls. — 74.

« Jambudvjpa is so called after this huge tree. It rises to a height of
tliousaiuls of yojanas.— *75.

The tree is so high and big that it sreins to cover all the heavens,
and llie juice of its fruits flows in the form of a river. — 70.

It flows round Sumoni, and then waters the root of the tree, and
people of Ilrivrita drink it with great pleasure. — 77.

By drinking it, they neither get infirm, nor ilo they ever feel hungry,
tired or miserable. — 78.

There is to be found a kind of gold, called the Jambunada, which is
the ornament of the Devas ft is red like the Indragopa (insect). The
fruits of this tree produce the best juice of all the fruits of trees of other
Varaas. This tree exudes a gummy sap, like gold, which is also the
ornament of the Devas. — 79-80.

By the grace of God, the soil of that place swallows the excreta
of the people and the dead*— 81.

The Uak^asas, and the Pisiachas live (iu the dales) of Himavata.
The Gandliarvas and the Apsaras are the inhabitants of Hemakflta. — 82.

^e^a, Va6uki,»Taksakas and the Nagas, all haunt the Nisadha moun-
tain, and the 33 blessed Yajilyias (Devas) sport on Mahilmeru. On the
Ntla mountain, where sapphires abound, live the Siddhas, Mahar$is and
Dftnavas. The ^vota range is said to be the resort of Daityas. — 83-84.

l^riAgavtln, the best of the mountains, is the haunt of the Pitfis.
These are the nine continents in the world. The changeable (plains) and

312

THE MATSYA PUBANAM.

fixed (monataias) are inhabited by variona croadbri:)^ iiaa Daevas
aee numerous increase in thoni. They cannot < be counted, ^Jl)ut.8b<i^d
be taken on trust, by one who wishes his own^good.->85*86.

* Here ends the one hundred and fourteenth chapter in BhuvanafiOfa^ •

describing the Koea Var^. , * • ' .

ClfAPTER CXV.

Manit said Janardnna ! I have heard tlio ddinqs of (ho 'son of
Bndiia and have also hoard the waj-s of performing: sacred rfrrithllia that
dispels all sins. I have hoard (he benefits of Riviiif: away a milch cow,
a black deer skin, and the ways of lettiiiR loose a l)ull iat (he end of fnneral
rites); but O Kojlnva ! my curiosity is awakened on lioarin^ about the
beauty of (ho son of Bndlia. I’ray now toll me what J ask. By virtue
of what acts did he become so handsome ami prosperous? How is it^liat
Urvarfi became so much attached to him in preference to all tlio Devas
of the three worlds as well as the beautiful tiaudbarvas ?-~l-5.

Hearing those Words of Maun, the Lord said: --King! Hoar the
actions, in virtue <'f which the Kin" Pururava became so handsome and
happy. In his previous life, the King Pururava was the lord of Madra,
known as Pururava. — 0-7

At the cdose of the IJln'iksusa .Mun\:iut;mi. the king was in the
Ch&ksusa dynasty, endowed with all the royal (pialities, except beauty
alone. — 8.

The Ri^is asked Suta liow tin Madia King, PururavA, became Lord
of the Earth, and what act of iiis deprived liim of his beauty. — U.

Suta said. — Seers ! In the village of Ifvija, on the bank of a river,
there was a Bnihmana named Pururava, who in his after life became the
King of Madra, named Pururava ; because in his former life of a Bra-
hmana, he always observed the Dwadarfi fast and worshipped Janfirdana,
with the desire of getting a kingdom. But though he kept the fast, ho
bathed, with his body rubbed with oil. — 10-12.

He obtained the kingdom of Madra by tlio virtul^ of his fast, but
became, ugly on account of his rubbing his body with oil, before bathipi'
on fast days.— 13. ’ ,

Hence, one, who observes a fast, should not rub his body with oil
on that day before bathing, and if he bathes after rubbing his body with
unguent, he becomes ugly in his next life.— 14.

OHAFrER GXVI.

313

This is aboat the previous life of the King Purdrava of Madra.
Now I shall tell you something about him, after he became the lord of
Madra.— 15.

In spite of his royal qualities, be was not loved by his subjects,
on account of his ugliness. — 16.

He then decided to go and practise penances for the attainment of
personal beauty, in the Himalayas, after making over charge of his realm
to his ministers.— 17.

That far-famed king, with his own enterprising spirit as the only
companion, went on foot to that home of all the lirthas (i.e., Himalayas),
and at the end saw the renowned and beautiful river Airavati. — 18.

The king, whose fame was like that vast icy region, saw that river
of the mighty IlimSlayan torrent, whoso waters are cold like the rays of the
moon and white like snow. — 10.

Here ends the one hundred and fifteenth chanter descrihinfj the
Ilermitafje iTapocana),

CHAPTER CXVI.

Suta said : — 0 llisis ! The King saw the glorious, blessed and
sacred river of Haimavali wliere the Gaiidharvas abound and which Indra
worshipped.— 1.

The King Pururava was greatly charmed to see that beautiful river,
the waters of which were intermingled with the rut of the celestial
elephants, the middle of which was shaped like the bow of Indra.
It was the home of many ascetics, was worshipped by a multitude of
Brahmans, and was of golden colours. Its surface is covered with a row
of snow-wliite flamingoes, and seemed to be fanned by kaela cbiimara.
Many a pious one sprinkled its wat^* on his head. It appeared to the king
to be beautiful, and subject to waxing and waning like the moon, and the
giver of great joy.— 2-5.

The rapid running stream of cold water, the best of daughters of the
Himalayas, full of^ipples and tasteful like nectar, full of birds, honoured
by the T&pasas and Br4hinaQas, the sacred river destroys all sins and
raises men to heaven. — 6-7.

She is the senior consort of the ocean, adored by the seers, the
producer of ardent zeal in all, the most beautiful, the giver of univei-sal
happiness and relief, the guide to heaven, the waters of which flow up

THE MAT8YA PUBAEAM.

to Gokula, most pleasing, devoid of moss and reeds, and decorated with
lotuses, the geese and the cranes throwing out their melodious notes at
rapid succession, having deep whirlpools as her navelpit, having little
islands hither and thither looking as her thighs, the blue lotus flowers
looking like her eyes, the blooming lotuses supplying her mouth, the
crystal waters her dress, the cranes her beautiful lips, the train of Balilkiis
(cranes) her row of teeth, the restive shoals of fish her eyebrows, the
elephants of her waters (water spouts) her breasts, and adorned with the
singing geese and the lotus flowers that looked her jingling anklets
and bracelets respectively. — 8-12.

Charmed with the beauty, the Gandharvas sport every noon in her
with their Apsaras. Her waters are highly perfumed by the mixing of
the sandal and other scents (kunkuma), u.sed by the Apsaras, air ( also with
the various aroma of the trees on its bank, they are so constantly rippled
with the wind that tlie rellectinn of the sun is difliindt to be seen ; while
her banks are broken here and tliero as llie eh'phants of the Devas strike
them with their tusks -13-15.

Such a magnificent stream, in which flows the iclior of the .Airavata,
the elephant of Indra, and the sandal perfume of the consorts of the Devas,
is swarmed by a train of sweetly buzzing bees.— -16.

The ascetics, the seens and the Devas, in company of the Apsaras,
derive happiness on her banks, wliere llie hnniniing bees were attracted
by the aroma of sweet flower.s of the trees licr banks and where the
intoxicated deer gratify their passions.— -17-18.

The celestial women, witli I heir face like the lotus, ami the moon,
become sanctified by a bath in her water and are honoured by the
Devas. — 19.

The water of this river is not disturbed by the Devas, Pulindas,
(kings) and tigers, Ac., is decked with lotus flowers, illumined by the
reflection of the moon and stars. The king continued his journey while
seeing this river, which satisfies the desire of the sages. On her banks,
the groups of Devas and Brahmanas were sitting under the branches of
trees, whose k^sa flowers look like the rays of the moon. -^20-22.

Vhe king, who is famous like the moon, saw that the river was
inundated with many rivulets and was the dispcller of sins of the
devotees and worahipped by many sages, which gives nourishment to
the people, as a mother does to her sons, and which is surrounded
by the Devas, and by other people, seeking their own benefit, which

CHAPTER CXVIL

315

is sported by the lions and • the elephants, whose waters are full of
PdrijAta trees, and which is never increased or decreased by the heat of
the sun. —25.

Here ends the one hundred and sixteenth chapter describing
the celestial river Airdvati.

CHAPTER CXVIL

Sflta said : — Risis ! when tlie king’s fatigue was removed at the sight
of the holy water of that river and by the contact of its wind, he trudged
along, and someliine after had a view of the majestic Himiilayas. — 1.

That mountain touching the skies with many of its gray (white ?;
peaks was accesible to the sages, although not accesible to bird8.~2.

Besides this the IlitnalAyas resounded with the thundering sound of
the rivers falling down in cascades and which rendered all other sounds
inaudible. They, the HimAlayas, looked charming with their reservoirs of
cold water. — 3.

The blue forests of Devadaru trees looked like its lower garment,
clouds formed its upper garment, the white cloud the turban ; while the
moon and the sun tlie diadem. Its body was covered with snow, (which serv-
ed the purpose of an unguent), while the presence of minerals here and
there seemed to paint it with sandal. It gave out coolness even during the
hot weather. It was decorated with massive rocks, at places imprinted
red with the foot-prints of the nymphs (Apsarus), with places lit up by the
sun, enveloped in darkness at others, drinking water somewhere through
its deep chasms, adorned elsewhere by the multitude of playful VidyA-
dharas, and the chief Kinnaras at places looking beautiful with the flowers
of Heaven (SantAna, &o.) fallen from the Ctandbarvas and the nymphs’
(ApsarAs), while they were busy in drinking, and elsewhere covered with
the beds of flowers pressed down by the Gandharvas rising from their
slumber, and thus looked beautiful.— 4-10.

At places it was covered with blue grass, without a breath of wind,
and spots abounded with pretty flowers. This mountain I's the refuge of
the ascetics and most inaccessible to lovers. Herds of deer graze at the
foot of rocks, whose trees are broken down by the tusks of elephants who,
bewildered by the roars of the lion, were making uoisy uproar, and could
not be seen to be at rest.— 11-13.

In whose valleys and bowers were enshrined meditating seers, and
preoiouB stones from whose stores adorn the three worlds. — 14.

316

THE MATSYA PURANAM.

It is the refuge of tlie great, and always served by the great. The
great see this mountain great in jewels and precious stones. — 15.

The hermits accomplish thoir course of asceticism in short duration.
All the sins vanisli merely hy the sight of this mountain. The wind
makes the landscape pleasant by blowing the sprays of water of its water-
falls.— 16-17.

(It is^ decorated Roinewhere with summits bristling with waterfalls;
at other places, with peaks, which, owing to lu>l sun shining are inaccessi-
ble, except by the wind.— -18.

At places it looked hfiautiful, with clusters of the groat overshadow-
ing Devadarus which, owing tv» their thickness, looked like clusters of
bamboos. At other places were huge icicles, hundreds of thundering
waterfalls and fountains, as well as caves, with their mouths scaled with
snow. — 19-20.

The great King of Madra roamed about, seeing that beautiful valley,
and (after a time) sat down for a time at a certain place. — 21.

Here ends the one hundred awl ser^enteenth chapter dealing with the
description of the ELimalayas in Hhnmna Kns<i.

CHAPTER CXVllI.

Suta said Sagos ! King Pururav;\ suddenly came to one of tlie
beautiful places in that mountain inaccessi))lc to ordinary human beings.

The country where tlie Airavati river has its Hourcc, is also somhre
in appearance, like the clouds, on account of its plentiful trees ami
thickets. — 2.

It abounds with the following varieties of trees, llowers, grass, creepom
and plants: —

^ala, Tala, Tainfila, KarnikAra, J^amala, Nyagrodha, Arfvattha, i^iritta,
iSiniiapa, Slesmataka, Amalaka, Ifaritaka, FVibhitaka, Chflrja, Munjaka,
BAna, Saptachcliada, Arahanimba, Nimba, Nirgund!, Han, DevadSru,
KA^leyaka, Kadmaka, Cbaiidana, Vilva, Kapittha, Haktachandana, Md.ta,
Ainra, Ariij^a, Aktaota, Abdaka, Arjuna, Hastikarna, Sumanasa, Kovidftra,
Pnlchinllmlaka, Dhanaka, Samarataka, Kharjura, N4rikola, Priytlla, AmiA-
taka, lAguda, Taiitumala, Hhava, Bhavya, Kasralraparni, Jattphal, P6ga-
phala, Katphala, Lavalfphala, MandAra, Kimrfuka, Kusumuiprfiika, YavAsa,
rfominsirnAfla. Vetasa. Ainbuvetasa, NArahgi (of deep red color), Hiftgu,

OBAPTER CXVIfL

317

Priyafign, Arfoka, and (Red-flowered) Adoka, Akalla, Avicb&raka, Muchu-
kunda, Kunda, Atarfi^a, Par(i^ka, Kir&ta, Ki/ikirata» Ke taka, Svetake taka,
Sobh&fijana, Anjnna, SukaliLga, Nikotaka, Asana, Sahak^ra, YutbikA
(yellow and white), Jfi.ti, CbaippakajSti, Tumbara, Atunibara (?), Mocha,
liocha, Lakucha, Tila, Ku^e^aya, Chavyaka, Bakula, PAribhadra, Harid-
raka, DhAra-Kadamba, Kutaja, Kadainba, Adityainustaka, Kumbha,
Kuqikuma, Katphala, Badara, Nipa, Palirata, DAdima, Charppaka, Ban-
dhuka, Subandlinka, Kunjakajati, Patala, Malliki, Karavira, Kurabaka,
Jambu, Nfipajambu, Bijapura, Karpura, Agurn, Bimba, Pratibimba,
Sant&naka, Vitauaka, Guggiila, Hintala, Jksu (of white -color), Karavira
(without thorns), Cliakramarda (relieving pain , Pilii, Dhataki, Chiribilva,
Tintidika, Lodha, Vida6ga, K^irika, Ajimantaka, Jambira, ^vetaka, Bhal-
l&taka, Indrayava, Valguja, Nagakesara, Karamarda, Kasamarda, Ari^taka,
Vari^t^ka, Kudrakaa, Putrajivaka (having seven synonyms), Kaipkolaka,
Lavafiga, Parijdtaka, Pippali, Nagavalli, ^Maricha, Navamallika, Mfidvika,
Atimuktaka, Trapusa, Nartikapratana (Creepers^ Ku§manda, AlAbii,
Chirbhi{a, PatolikAra, Karkotaki, Vartaka, Bphati, Kanjaka, Mulaka, and
various kinds of edible roots. Kalhiras, Vidari, Jlurfita, (having tasteful
thorns), Bhundira, Vidusara, Itajajambuka, Baliika, Suvarchala, Sarsapa,
KStkoli, KsirakAkoli, Chhattra, Atichhatra, K^samardi, K^ira^aka, Kfila-
iSaka, Sirabldhanya and various other kinds of grain, and medicinal herbs
which prolong life, procure fame, give strength, and remove the fear of
old age, deatli and hunger ; and give every kind of happiness. There are
also VenulatA, Kfchaka Venn, Karfa, ^ara clusters, Kusn, Iksu, KSrpasa of
various species, Kadali groves, as well as grassy plots (lawns) known as
Marakata. There are also flowers of Ira, Kumkuma, Tagara, Ativi^a,
MArpsagranthi, »Suragada, Suvarna, Bhilmipuspa. There are also Jambira,
Bhustn^a and Saiuka, Srifigavera, Ajamoda, Kuveraka, PriyAlaka, as well
ns sweet smelling lotuses of various colors. — 3-39.

Some of the blooming lotuses looked like the rising sun, some like
the moon and the sun. Some looked like bright gold, and some resembled
the San [hemp, or Crotalaria jiincea] flower.— 40.

The placb was full of growing lotuses, of which some looked like the
leaf of a Sirirfa (Suka), some having five colours, others many. — 41.

There were Kumuda flowers, too, pleasing to the sight of the
observer and looking like the moon lotuses, resembling the glow of fire,
and like mouth of an elephant were there also. — 42.

The species of blue lotus, KnhiAras, the Ounj&taka berry, KaserO,
dring&tak&, Mrinlila (a snenies of ^ .

318

THE UATSYA PUBAEAM.

various kinds of frnits, flowers and roots thriving in water as well as on
land, various species of rice 6t for the use of the abounded on

that mountain.— 43-44.

King! Tliere is no sucli grain, grass, pot-herb, fruit, berry, and
herb that did not tJirive on that mountain. — 45.

The varieties of berries and fruits, grown in tlie world of the
serpents, in the world of men, and the products of water and of forest,
all flourished on tliat mountain. — 46.

The King of M.'idru, riiruravii, tiy virtue of his asceticism, thus sow
all those fruits and flowers of the season there. — 47.

He also saw the. following birds and animals living there: — The
peacock, the wood-pecker, the sparrow, tlie cuckoo, the goose, the .swan, the
lapwing, the wagtail, the osprey, the K A lakfita, the civet cat. thegok^a-
vaidaka, the kumbha, the paiTot, the crane, the Dhatukn, the ruddy-goose,
the Katuka, the 'Htihlia, the Bhata, the Putra-priya, the heron, the
Gocharma, the Girivartaka, the i>igcon, tlie Kamula, the Sariktl, the
Chikora, the quail, the duck, the Uuktavartma, the I’rabhadraka, the cock, »
the blue jay, the fowl, the Kumkumchuraka, the large bee, the porpoise,
the Bhulinga, tiio Dindima, the crow, the gallinule, the Datyflha, the sky
lark, the bees, and several other birds, etc. — 48-54.

The king also beheld the following wild beasts -The dog, the
deer, the leopard, the lion, the tiger, the elephant, the rhinoceros, the
wolf, the bear, the ape, the monkey, the rabbit, the agile cat, the bnifalo,
the cow, the bull, the Chaniara, the .Sriwara (a species of deer), the
white mule, the Urabhra, the ram, tlie antelope, the blue ox, the doe, the
4Ambara, the wild boar, the horse, the ass, the donkey. Besides them, he
nlao saw the beasts, which are naturally hostile to one another, living in
mutual friendship. Tie was very much amazed to see this. Sometime ago,
the sage Atri had his hermitage there. — 55-61.

On account of the glory of that sage, the place was full of plants,
and animals which, though naturally hostile, did not exercise hostility to
one another — men and Haksasas. — 62.

There all carnivorous beasts lived on fruits and milk. In such ways
their character was built up by the influence of the Great sage Atri. — 63.

King Pflruravd, himself passed several days on the slopes of those
mountains, where cow-buiTaloes and she-goats gave out milk, and where

tliA thorns had the flavour of ambrosia. Everywhere, 0 king,

- I AR

OHAPTEB CXIX.

319

The King Pururavft was charmed to see that mountain. There
also he saw the beautiful rivers and streams. — 66.

There were hot and cold water springs and cosy caves at every turn,
worth being made use of. — 67.

Snow did not fall within a radius of ^five yojanas), and valleys were
not visible neai' the peaks, for the thick clouds incessantly pour forth
perpetual snows there.— 68-66.

Close to it, on a different peak, thick clouds pour out diurnal
showers of rain. Its rocks are extremely beautiful. The laud of this
enchanting hermitage (of Atri), was the giver of all desires and the trees of
which place bore fruits successfully, for they were worthy of being eaten
by the Devas. — 70-71.

That mount is, indeed, the dispeller of all sins, and is adorned by the
Devaiigantis and the buzzing bee.s.— 72.

The spot shines white, like the rays of the muon, on account of heaps
of uugathered ice ; while, here and there, the frolicsome herd of the white
monkeys played about.— 73.

The hermitage of Atri is almost impassable to a human being, owing
to the pile of snows and inaccessible mountains surrounding it.— 74.

The King Pururavtl, by virtue of his devotion and by the grace of
God, reached the sacred hermitage.— 75.

That Lord of Madra saw that exquisitely enchanting, blessed
hermitage, which is beautified with hundreds of dowers, and which
removes all fatigue, and which was built by Mahnrsi Atri himself. — 76.

Here ends the one hundred and eighteenth chapter deserihing the
Hermitage {of Atri).

CHAPTER CXIX.

Sflta said : — There were two great snowclad peaks, shining with
variegated colours, and in their midst was a huge summit, covered with
perpetual snows, never warmed (by the sun’s rays) and where there is no
cloud. Below on the west are trees also. — 1-2.

The king entered the hermitage, his curiosity awakened on seeing a
picturesque cave encircled by creepers. — 3.

About 400 cubits (palva) of that cave was enveloped in darkness, and
further off, it was full of light of its own, where there was a dome-like
round place, very high and sombre. The sun and the moon did not
shine there. — 4-5.

322

TEE MATSYA PUEANAM.

CHAPTER OXX.

Siita said:- -Then that king, giving up all food and the nso of
raiments, saw the pastimes of the Gandbarvas and the nymphs (apsarfts). — 1.

lie, after offering the garlands made of various flowers to Vifnu,
presented them to the Gandharvas ; and he saw, but did not take any
notice of the pastimes of, the nymphs (apsanis), while gathering flowers
in the gladness of the heart. — 3-4.

Some of the nymphs, while gathering flowers, became entangled in
the creepers and were forsaken and left behind by their companions
and lords.— 4.

Some of them, oilialing lotus-scent, had their faces surrounded by
the buzzing black bees and were freed of them by their lowers; wliile
others had their eyes moistened with the juice of (lowers which was
removed by the breath of tlieir hwds. — 5-6.

Some offered the heap of |](nvers collected by them tr> their husbands,
and some decorated their luiir with the garlands of flower.s woven by
their lords. — 7, »

Some apsarfis (the very sight of whom produces love in men) collected
the flowers an<l wove garlan«ls of them, and then by their lords had their
tresses of hair decorated with them ; and considered themselves very
fortunate. — 8.

Some were called away by their lords to dabble into amorous
pastimes with them, to a solitary hou’er, full of beautiful flowers. — !).

Some culled the flowers out fd tlio branch bent by tlieir lords and
looked upon themselves exceedingly fortunate and happy. — 10.

Some, while enjoying tlie company of their lords, undisturbed in
the grove of lotuses, cast shlelong glances towards the King Pururava.— 11.

Some of the nymphs overpowered their lords by sprinkling water
on them, and then became pleas 0 <l when they, in their turn, were overcome
by their lords.— 12.

When the maidens ran down, their lords became sad, and it was
seen that as they heaved sighs, their breasts rose and fell. — 13.

Some looked as liandsome as the lotus surrounded by black bees, as
their tresses of long hair streamed on their faces after being loosened by
their lords in course of the pastime. — 14.

Some of them became concealed in the lotus groves that resembled
tlieir eyes, and were found out by their lord.s after a long search. — 15.

Some kepi their lords in a close embrace for a long time, on the
pretext of feeling cold after their bath. — 10.

OHAFPBB CXX.

323

Some, of an enchanting smile, thrilled the observer (lord, with
amorous feeling by wearing the finest wet garment on her person. — H.

Some apsara was laughing at her lord, who fell down into the
water as the garland was torn which he was pulling.— 18.

With their knees having been scratched by their companions, some
bent low and modestly took shelter for a long time in the company of
their lords. — 19.

Some began to dry her wet hair by turning her back on the sun
and was seen from a rock by her lord with eyes full of love and
desire. — 20.

At that time the lake with its water full of garlands of the
nymphs fallen in it and mixed with tlie saffron washed out of their breasts,
looked beautiful like a maiden after amorous enjoyment with her
lover. — 21.

Pururavfi saw the group of Devas, Gaiidbarvas and the consorts of
the Devas worshipping Visnu after their bath. — 22.

Tie also saw some of the nymphs sitting in the bowers of the creepers
and dressing and decorating themselves, their minds being engrossed
with (the thoughts of) their lords. — 23.

Some while looking at the mirror heard the news of their lords
through their maids with rapt attention. — 24.

Some at tho hint of the maid began to put on their ornaments
hurriedly without being conscious that they put them wrongly, tlieir mind
was BO engrossed with passionate desire. — 25.

Fururavu also saw some of the nymphs sitting on the blue grass
amidst nicely smelling flowers and drinking wine there; some of these
beautiful nymphs made their lovers drink from their own bands, while
others drank the wine offered by their lords. — 26-27.

Some whilst drinking water saw the reflection of her lotus eyes in it
and afterwards began to enquire'' from her lord where her two lotuses
disappeared, and on being told by him that they were undoubtedly drunk
by herself became bashful as she realised with pleasure his meaning. —
28-29.

Some of them (with beautiful eyebrowsl drank with great relish
the desire producing wine offered by their lords after they had drank of
them. — 30.

Tire king also heard in that drinking place the songs of the nymphs
with stringed accompaniments. — 31.

Those nymphs, 0 King, dauce on music before Lord Vipmi in the

evenings.— 32.

TBB iimtA WMBAV.

And as tbe night cdvanoed they oomitig <Mt of that esvs bsgsn to
retire into th^r benutifal oavenis whire thojr pass tiw nii^l m the
pleasant oompaap of their hosbands, reolining on As plnidiy OHrtlreaaea
strewn with varions kinds of sweet flowers and deoorafsd with leeidy sweet
I scented cre^ra '-33-34.

King PurursvS thus saw all the pastimes of those nj'mphs on that
mountain, went on with his doA'otion, his mind firmly fixed on Vi;nu. — 33.

The train of the Gaudharvas in company of their consorts went to
the king, and said ; — " King ! You have come to this region resembling
the heaven, we shall grant you the boons of your desire after which it
would be left to your pleasure either to stay her or to go I)P( k to your
country."— -36-37.

The King PururavA said : — “ .All of yon Ijnve suporlminon powers,
your presence is never in vain, 1 therefore beseech you to give me the
boon that I may please Visnu,"— 38.

They all unanimously gave the desired boon and the king Btaye(|
there for another mouth, worshipping Jan&rdana in a happy mind. — 39.

He became a great favouiite of the Gandhar\*as and their consorts,
who were pleased with his firm devotion {to Vt«nu).— 40.

After a month, that king entered a lovely hermitage, decorated with
innumerable gems, where ho lived on water alone till the end of the
bright foj might in the montb of Phfliguna, when he heaid the following
words of Vispu in a dream : — " At the close of tlie night you will find the
Sage Attri, in whose company you will get yonr desire."— 41-43.

That king, powerful as Indra, having tluis dreamt, got up early in
the morning and with bis senses under control, had bis batb, and having
performed daily duties worshipped Janardana, after which he came across
the great sage Attri.— 44-45.

He then told him of his dream and heard tlie following words of the
Devas. — 46.

“King ! It is just what it should Ije ; there is not the least doubt
about it," Thus getting the boons of his desire fiom Lord Vifpu, he
worshipped tlie 1/ord and poured hie oblations iu the Fire and attained
his object. — 47-48.

Here endt the One hundred and twentieth chapter dealing with the
deaerijition of Aila hermitage.

gems. Jiuvera also resides there with bis Guhj’akas. - 1 - 2 ,

KoU -*-Gahyalca-=:^A elan of demigods who an the attendants of Kuvera and the
goardlans of his untold treasures,

Kuvera the Lord of Alakdpuri enjoys the company of tlie nymphs
tliere. Here is a lake shining like the Devas and is covered with the
aroma of Mandara flowers, and watered by the cold and sweet springs of
Eail&sa. From this source runs the sacred Mandakini. On it stands the
picturesque Nandana forest of vast dimensions. To the N. E. of Kailaaa
is ilje CliandraprabliA ]\Iountain shining like gems and full of metal ores
and tliickets of sweet smelling flowers. — 3-6.

Tiie famous Achhoda lake is situated near It from which flows the
sacred river AchchliodA on whose banks is the Chaitraratha forest. Ala^i*
bhadra resides on that mountain with his attendants. — 7-8.

Ma^ibhadra is the formidable general of the army of the Yaksas
3xid is always followed by Lis retinue of Guhyakas. The sacred
Maiidakini as well as the Achchhoda flowing through the earthly plains
enters the sea. Towards the S. E. of the Kailasa is the Sarvau^adhi
(full of every kind of herbs) Mount of red arsenic (manahslild; facing the
Chandraprabha ]\rountain. The Mountain Hemarfringa (near it) shines
red like the sun, below which there is a large lake of red water out of
which comes a big river called the Lauhitya on the banks of which is the
great heavenly forest known as Vi^ka. Mai^idhara Yak§a resides
thera — 9-13.

iVottf.— >LauhityaaThe Brahmaputra.

He remains with his well-b^iaved and pious attendants. To the
N. W. of Kail&su is the Mount Kakudm&ii where the herbs are plentiful
(so called) because of tlie birth of the great bull of Gudra there.
In front of this Trikakuda Mount is the mount of Aiijaua of three
peaks.— 14-15^

There is the Mount Vaidyuta, full of all kinds of ores, below which is
the most lovely MSnasarovara lake which is resorted to by the siddhas.
The sacred Sarayfl runs from that lake and purifies the people. On its
bank is the VaibhrSja forest. — 16-17.

In that forest resides the most valiant demon (Raksas), Brahma*
dhdtt, the attendant of Kuvera and the son of Prphita — ift

324

TEE EHrSTA PUBAEAM.

And as the night advanced they coming out of that cave began to.
retire into their beautiful caverns where they pass the night in the
pleasant company of their hnsbands, reclining on the plushy mattresses
strewn with various kinds of sweet flowers and decorated with lovely sweet
, scented creepers.— 33-34.

King PururavA thus saw all the pastimes of those nymphs on that
motmtain, went on with his devotion, his mind firmly fixed on Vi§nu. — 35.

The train of the Qandharvas in company of their consorts went to >
the king, and said : — “ King ! You have come to this region resembling
the heaven, we shall grant you the boons of your desire after which it
would be left to your pleasure either to stay hero or to go back to your
country.” — 36-37.

The King PururavA said : — “ All of you hnve superhuman powers,
your presence is never in vain. I therefore beseech you to give me the
boon that I may please Visnu." — 38.

They all unanimously gave the desired boon and the king stayed
there for another mouth, worsliipping JauArdana in a happy mind.— 39. ^

He became a great favourite of the Gandhan’as and their consorts,
who were pleased with his firm devotion (to Vtsnu). — 40. ■'

After a mouth, that king entered a lovely hermitage, decorated with
innumerable gems, where ho lived on water alone till the end of tho
bright foitnight in the month of PhAiguna, when he heard the following
words of Vispu in a dream : — “ At the close of the night you will find tho
Sage Attri, in whose company you will get your desire.”— 41-43.

That king, powerful ns Tndra, having thus dreamt, got up early in
the morning and with bis senses under cuntrol, had his bath, and having
performed daily duties worshipped Janurdana, after which he came across
the great sage Attri.— 44-45.

He then told him of his dream and heard tiie following words of the
Devaa.— 46.

“King ! It is just what it should be ; there is not the least doubt
about it.” Thus getting the boons of his desire fioiu Lord Vi^pu, he
worshipped the Lxird and poured his oblations in the Fire and attained
his object. — 47-48.

Here ends the One hundred and twentieth chapter dealing with the
description of Aila hermitage.

CHAPTER CXXt.

325

CHAPTER OXXI.

SAta said : — To the north of that hermitage, on the back of the
Himalaya, in the centre, stands the Mount KailAs the residence of Siva
^hich is full of Kalpa trees and the peaks of which are studded with
gems. Kuvera also resides there with his Ouhyakas.— 1-2.

Note ^Guhyaka-=-A class of demigods who are the attendaDts of Kuvera and the
guardians of his untold treasures,

Kuvera the Lord of AlakApuri enjoys the company of tlie nymphs
tliere. Here is a lake shining like the Devas and is covered with the
aroma of MandAra flowers, and watered by the cold and sweet springs of
KailAsa. From this source runs the sacred Mandakinl. On it stands the
picturesque Nandana forest of vast dimensions. To the N. E. of Kailaaa
is the Chandraprabha Mountain shining like gems and full of metal ores
and thickets of sweet smelling flowers. — 3-6.

The famous Achlioda lake is situated near it from which flows the
sacred river AchchhodA on whose banks is the Chaitraratha forest.
bhadra resides on that mountain with his attendants.— 7-8.

Maj^ibhadra is the formidable general of the army of the Yaksas
.and is always followed by his retinue of Gubyakas. The sacred
MaudakinI as well as the Achcblioda flowing through the earthly plains
enters the sea. Towards the S. E. of the Eailasa is the Sarvau^adhi
(full of every kind of herbs) Mount of red ai'senic (manahslildj facing the
ChandraprabhA Mountain. The Mountain Hematfringa (near it) shines
red like the sun, below which there is a large lake of red water out of
which comes a big river called the Laubitya on the bauks of which is the
great heavenly forest known as Vi^oka. Ma^idhara Yak§a resides
there.— 9-13.

Note.— Lauhityas The Brahmaputra.

He remains with his well-behaved and pious attendants. To the
N. W. of KailAsa is the Mount KakudinAii where tiio herbs are plentiful
(so called) because of the birth of the great bull of Rudra there.
In front of this Trikakuda Mount is the mount of Anjaua of three
peaks.— 14-15.^

There is the Mount Vaidyuta, full of all kinds of ores, below which is
tbo most lovely MAiiasarovara lake which is resorted to by the siddhas.
The sacred Sarayfl runs from that lake and purifies the people. On its
bank is the Vaibhrfija forest. — 16-17.

In that forest resides the most valiant demon (Raksas), Brahma^
dhAtA, the attendant of Kuvera and the son of Prehita. — 18.

326

TUB UATS7A WRABAU.

The Aruna Mountain to the West of KailSsa is the most important
one. It is full of efficacious herbs and gold and shines red. — 19.

Mount ^rim&n, of golden colour, is the favourite of ^iva and is
covered with lines of gold quartz. — 20.

Next comes the great inaccessible i^ringavan (full of peaks) Mount.
Hundreds of its lofty golden peaks touch the sky. It is the abode
ot Dlidmralochana lord of the mountain and below it is the lake
iSailoda. —21-22.

Oat of which flows the sacred river iSailodaka which is also known
as Chaksusl and flowing between these two mountains falls into the
Western Sea. — 23.

To the North of KallS,sa is the blessed Mount Sarvausadha near
which is a majestic snow clad mountain full of yellow orpiment
(Harit&la). — 24.

There is a mountain with golden peaks teeming with herbs below
t^hich is the lake of gohlen (coloured) sand and known as beautiful
Vindu lake. Here King Bliagiratha remained for a long time for the
advent of the Ganges. — 25-26.

He said : — “ May my ancestors attain heaven, their bones being
drenched with the Ganges water.*' The Ganges which goes three ways
made her first appearance on that very spot. — 27.

The Ganges coming out of Somapada divided Herself into seven
streams. There are sacrificial posts (yflpa) of precious stones and
viindnas (heavenly cars) of gold. — 28.

Indra attained bliss by performing sacrifices on that spot along with
the Devas. Here is the milky way of heaven, the centre of the starry
nebulae. The Ganges appears to shed splendid lustre there at night.
iShe has descended on the earth, having purified the Heaven and sky
( Antar i ksa). — 29-30.

She first descended on the head of the mighty Lord l^iva, Who
curbed Her force by His glor3^ Her waters falling on the PJarth, owing to
^iva*s anger, formed the Bindu lake. When slie was thus suddenly
stopped by l^iva, she became angry as she understood his unkind
motive and made an attempt to force Herself into the lower regions, having
engulfed iSiva in her tumultous current. — 31-33.

Realising this proud attitude of the Ganges, the Lord thought of
absorbing Her within Himself.— 34.

But, at the same moment, He perceived King Bliagiratha standing in
front of Him. He appeared lean, his veins becoming vibible, troubled and
hungry.— 35.

CJJAPTBn CXXL

327

The Lord then remembered that the king had first pleased Him by
his austerities to get the sacred river — Ganges — which boon He had already
granted to him. He therefore suppressed His wrath. — 36.

Moreover, as He was absorbing the sacred stream, He heard the
entreaties of BrahmA. He, therefore, freed the current from His hold. — 37.

Being pleased with the devotion of Bhaglratha, the Lord, for his
sake, let the river loose into seven branches, three of which went to tlie East,
three to the West (and one near Himself), thus the three-wayed Ganges
become flowed in seven streams. — 38-39.

Nalini, HlAdin! and Pavant flow in the East, SitA, Sinclhn and
Chaksu in the West, and the seventh followed the King Bhaglratha to
the South. Hence the name BhAgtrathi which falls into the Dak&ina
Samudra (southern watera) washing the Himavar§a. Seven holy rivers trace
their origin from the Bindu Sarovara. — 40-42.

Those seven rivers having pierced through the HimAlayas fall into
the Dak§ina Samudra (southern waters) after flowing through the Mlecchha
countries of the mountains, viz., Kukur, Randhra, Barbara, Yavana, Ehasa
Pulika, Kulattha and Angalokya. — 43-44.

Note , — Eakur ^ DaruAha.

Khasa or KliaM=A. mountainous country in the North of India.

The Chaksu stream of the Ganges before entering the sea waters the
following countries: — Vlra (Cliina?), Marn, Knlika, Pulika, fCliulaka?), Tu-
^ftra, Barbara, Pahlava, PArada, and ^aka, while Darada, Urja, Gn()a, Gan-
dhfira, AOrasa, Kuhd, f^ivapaura, Indramaru, Vasati, SamtaijA, Sindha,
Urva^a, Barva, Kulatha, Bhtinaramaka, ^unamukha, and Urdhamaru form
the basin of the Sindhu stream. The abodes of the Gandliarvas, Kinnaras,
Yak^as, the Rak^asas, VidyAdharas, Sarpas, the countries of Eimpurusa
Naras, EirAtas, and Pnliudas, Enrn, (BhArabal, FAnchAlas, Eainfikas,
Matsya, MAgadlia, Anga, Brahmottara, Banga (Bengal) and TAmralipto,
these Aryan janapadas are watered by the sacred Ganges, which striking
against the Vindya Hills falls in the Southern Waters. — 45-51.

The HlAdint Ganges nine eastward into the sea after passing through
the following countries : — the countries of Upaka, Ni^adha, Dhivara,
Ntlamnkha, Eeksra, Ekakar^a, EirAta, EAIanjara, Vikarna, Eu^ika
and Svargabhaumaka. — 52-54.

The Nalin! stream, too, runs to the east to the sea through the
following countries : — Eupatha, Tndradynmna Sarovara, Eharpatha, Eetra
Baukupatha, UjjAnaka, Mnru, Eutha, PravArana. — 55-57.

The swift running PAvani Ganges passes eastward through Tomaro,
HansaraArga, SamAhaka, various mountains and other eastern countries ;

388

THE UAfSTA POBAmM.

ud then through Karm, Pravfira9*» Advaiaukho, Sumera Mountain, th
land of the Vydy&dharAa ; whence the mighty etream has entered th
^mimandala Koa(ha a big ]ake.'->58^0.

Tbonaands of tributaries and rirulets spring from the main streams
The (Jod of rain— Indra — draws out His store of rainwater from there. — 60

The Surabhi forest stands on the banks of the river Vanifsnkasarft
There resides Hiranyaiiringa the most powerful and learned follower ol
Kuvera who has been forbidden to take any part in the sacrifices. Sur-
rounded by the learned ^progeny of Attri) and the Br&hinarak$asas, the
four attendants of Kuvera reside there. The residents of the hills and
the mountains attain double powers (by piuctico os compared to otlier
folks.— 6-1G4.

At the back of the Heuiakdta is the liiko of the snakes (.arpa) out of
which fiotv the two rivers, Sarasinatt and Jyo(i$mali falling to the eastern
and western seas respectively. — 65.

A little furtiier on is the lake Vi^nupada on the Nisadha Mount. Both
these lakes (lidya and Visnupada) are the favourite resorts of the Gandhar-
vas. — 66.

The lake Chandraprabha and the sacred Jambd river, — the bed hf
Jamvanada gold, have their source in the Siimeru Mount. The two blue
water lakes, the Paydda and the sacred Pundarika, are the mothers of two
sister lakes one of which is called the Uttara Mnnasa from which the rivers
Mrigy& and MrigakSnta trace their origin. In tiie Kurn country there are
twelve lakes under the name of Vaijaya that are full of lotus beds and fish,
&c. They are all like the ocean (in exteutf?). The rivers ^&att and
M&dhvi spring from them. There is no rainfall in the eight lakes
Kimpuru§a, &c. They are full of water and (aquatic) vegetables. — 67-72.

The Mounts YaMhaka, Rii^abha, Ohaki’a, Maiuaka pervading in all
directions merge into the sea. — 73.

The Mounts Chandrak&nta, Drona and SumahSn are spreading in
the North till they have merged into the Groat Northern ocean, — 74.

The Mounts Chakra, Vadbiraka and N&rada spread in the West till
they have also merged into the Great Western Ocean. — 75.

The Mounts Jimhta, Dr& vans, MainSka and Chandra are spreading
towards the South till they have submerged in the Dakshica'Samudra. — 76.

Between the Mounts Chakra and Mainftka in the southern portion of
the heaven is the Samvartaka Agni /volcanic mountain) which drinks the
water of the seas. Tlie Agui (volcanic) mountains Aurva, Bafavfi mukha
too are submerged into the Lavana Samndra. These four mountains merged
into the ocean (for safety) when Indra began to destroy their wings

OfliPTBB OXXIL

329

(by His thanderboU) and they are still visible on particular days in
the bright and dark fortnights.— 77-79.

The divisions of the Bh&ratliavar^ are thus described. Those
named nithin the limits of BbSrathavarsa are visible there and the rest
are described elsewhere. — 80.

The more northern (one of those mountains) the region, the better it
ia The people residing there are healthy, pious, ionglived and possessed
of the sterling qualities (Dharma, Arthy, ICAma, <S;c.). Various classes of
people live in those khancjas. The universe thus holding the various
regions on her is known as Frithvi or Jagat (Earth). — 81-82.

Here ends the one hundred and twenlif-first chapter deserihing
the Jamhttdeipa.

CHAPTEft CXXII.

Sflta Said. — Now hear from me, 0, holy twice born ! tlie description of
l^kadvipa. Its width is twice tliat of the Jambudvipa, while its perimeter
ia thrice its breadth. The K^ara Samndra is surrounded by this Dvipa.
It has many sacred janapadas and the people live for a long number of
years. The people are full o( power and forbearance. How can there be
any famine then. Tliere are seven white mountains full of precious stones.
Other three Dvipas have each seven mountains. These RatnAkara mounts
are broad, extend in all directions and have most lofty peaks. All
the mountains maintain a sort of uniform length in each direction.
I^kadvlpa has KsAra Samudra and Khira Samudra on its either sides
respectively. Now 1 shall tell you something about the seven mountains
of ^akadvtpa. — 1-7.

The first of them is the Mount Meru inhabited by the Devafsis and
the Gandharvas. It stretches out long in the East and has a mine of gold
and is called the Udaya Mountain there. Clouds gather there to give rain
and then disappear. Parallel to it stands the Mount JaladhAra which ia
described like the moon and is full of various kinds of herb and the God
of rain draws out his store of rain from it in plenty. — 8-10.

Further to it is the inaccessible NArada Mountain whore were in
ancient times the two hills of Narada and Parvata. — 11.

Beyond it is the Mount ^yAnia the inhabitants of which were dark in
complexion. — 12.

(Not far from it) is the Dundubhi Mountain similar to ByAma
Mountain and here the Devas first placed a Dundubhi (drum), whose

sound brought about death. — 13.

530

TEB UAfSTA PDBABAM.

The mighty Motint l^flhnala is full of procioiu stones and near it is the
big mountain of silver which is known as Somaka, on aocoant of the Devas
int drinking the draught of ambrosia there. It was there where Gara<]a
stole the nectar for his mother. - 14-16.

Adjacent to it stands the Mount Ambikeya, also known as Sumantt,
where the demon Hirapyilkea was killed by the Lord Var^ha. Near it
stands the Ciystal Mountain, VibhrAjs, which is full of herbs and gems.
It is a volcano, that is why it is called VibhrAja (lire agitalor) i it is also
cMled Kedava. The wind there is voiy strong. — 16-18.

I. shall now name the luoun tains with the divisions, 0, holy twice
boms ! and hear it attentively.— 16.

Those khapdas have double names like the mountains. The moun-
tain as well as Varsa o£ Udaya is known as Udnya and .TaladiiAra. — 20.

Udayakbanda is called the Qatabhayakbanda and the Jaladhara
khapd^ 18 known as the SnkumAra. — 21.

That is called the (^aidira) Sitala khapda, and Eanmftrakhanda is
in the Nftrada Mountain which is also known as Sukhodaya. — 22.

Anichaka is the name of the khapda on which is the l^yAma Mountain
which has also been called the Anandaka by the sages. — 23. *

Kusuraotakara is the khanda on which lies the Somaka Mountain
which is also known as Asita. — 24.

Mainnka is the khanda of tlic Mount Ambikeya. It is also called
Kpemaka. The khanda of the VibhrAja Mountain is called Dbruva
as well as VibhrAja.— 25.

Of the same dimensions as Jambndvipa is the huge i^Aka tree in
the centre of the Dvlpa itself, frequented by the people. Those regions
were frequented by the Devas, the Gaudh.arvas, the Bards (chAranas),
and the Siddhae (anchorites), who freely enjoy the beauty of the place.

It contains many janapadas peopled by tho four varpAs. — 26-28.

There are seven rivers in each one of these mountains which fall
into tho sea and each one has a duplicate name ; of which the Ganges is
an exception, being sevenfold. — 29.

First one is the SufcumArt Ganges whose waters are clear and blessed.

It is also called the MunitaptA. — 30.

The secon<l one is called the SukuraAri-TapsidhA and Salt, the third
one is the NandA which is also known as PAvanl. — 31.

The fourth one is called the ^ibika and DvividhA, the fifth (me is
known as Ik^u and Kiihfl. — 32.

Tho sixth one is known as VepukA and Amritfi and the seventh one
is called the SukritA and Gabhasti.— 33.

OB AFTER CXZll

331

Of tbe above-mtotiooed seveo rivors one flows in each sub-division
of the ^Akadvipa, and they all purify the people of ihose regions widi
flieir sacred waters.— 34.

There are myriads of other rivers, and rivulets as well as laken
formed by copious supply of rain water let &U by VSsaba (Indra)
into these.— 35.

It is very difficult to enumerate and give proper measurements of
all those rivers and rivulets. They are all sacred. The people of the
janapadas who drink their waters get happiness. I^ntabhaya, PramAda,
l^iva, Ananda, Sakha, K$emaka, and Kava ; such are the seven janapadas
situated there, where all the rules and customs (Auhfira) of Varna and
A4rama are observed. -36-38.

The people are healthy, robust, and free from tbe clutches of death ;
neither are they prone to growth and decay. There the four ages do not
prevail in succession. The age of Tret>t is eternal there. — 30-40.

Almost similar is tbe condition of age in the other fire Dvipas,
regard being had to the superiority and otherwise of the kbapdos. There
is no confusion in the varpas there, and the people of that place are happy,
as they seldom deviate from the path of virtue. There arc no such things
as fraud, greed, jealousy, fear and malicious fault finding. The country
is free from vices and is truly natural. There is none to indict punish-
ment there, nor on whom punishment should be indicted. The people
being virtuous, get mutual protection from their own virtuous deeds. —
41-44.

Kuia Dvtpa.

The Kurfadvtpa is very great in circumference. It is full of rivers,
lakes, and snowclad mountains, in wliich are to be found various kinds of
minerals, gems, trees and countries (janapadas). — 45-46.

The dowers, fruits, various varieties of trees, grains and wealth are
in plenty there. The trees are always full of dowers and fruits ; gems of
every kind are there. — 47.

It is also full of domestic and wild animals. Now, hear, by degrees,
a brief description of the Kmia Ovipa. I am going to give you an
entire description of the third Varpa, — Ku^fa Dvlpa. It is surrounded on
all sides by the Kpirasamudra. — 49.

It is double, in its dimensions, of l^kadvtpa and there are seven
mountains containing various kinds of precious stones. — 50.

The number of rivers — the home of innumerable gems, — is also seven
and the mountains have double names as in ^kadvipa, eie.— 51.

332

TEB MATSTA PURANAM.

The first is the Mount Kiimuda, shining like the Sun and is also
called the Vidruniochchaya.— 52.

The second mountain, containing all the metals and rocky peaks, is
known as the Unnata or Hema and is covered with the yellow orpiment.
The third is the Valahaka or the DyutiinAn, full of black pigment or
antimony. —53-55.

The fourth is the Drona Mountain, also known as the Puspavfin, on
the summit of which there are medicinal herbs efficacious in curing
the wounds caused by the arrows Virfalyakarani), as well as the herbs
that give new life (Mritasanjivani). The fifth one is the Kanka or the
KutJairfaya Mountain. It is also full of choice herbs, fruits, flowers and
creepers.— 56-58.

The sixth one is the Mahiaa or the Hari. It is black like the clouds ;
and Mahisa Agui (volcano?) begotten from tlie water (rising from the
sea?) lives there (in the form of fire). And the seventh one is the
Kukudmfi,na also known as the MandAra. It is full of all kinds of
minerals and precious stones, guarded by Indra Himself. The root
*manda’ means water and since it soattors water, it is called Mandara, in
company of Brahma, for the good of the people. The internal dimeii-^
sions of these mountains are double. —

These are the seven inounlaiiis of Kurfadvipa and now their sub-
divisions will be enumerated. — 64.

Svetadvipa is the name ol the region whore lies the Kuinuda Mountain.
It is also known as Hnnata, The second one is the Loliitakhamla also
called the Venumandala, where lies the I’jiuala Alountain. Jimuta or
SvairathakAra is the kliandaof the V’alahvaka Mountain. Marika or Lavana
is the khanda of the Drona Mountain. Kakuda or (fiiritimat is the khanda
of the Kanka Mountain. — 65-67.

Mahiaa or Prabhakara is tlie khanda of the Mahiaa Mountain and Ka-
kudmAna or Kapila is the khanda of the Mountain Kakudman. — 68.

Thus in every dvipa tijere are sevon kliadnas with an equal number
of rivers and mountains. — 66.

There are seven rivers in each khanda. Their waters are pure
and sacred and each one has a duplicate name. I'ho fijst one is DhutapApd
which is also known as Yoni. Situ or Nirfa is the second. The third one
is PavitrA. also called Vitrisnft. The fourth one is HlAclini or Chandramft.
The fifth one is Vidyuta or ^uklA, the sixth one is Pundrft or Vibhavasl.
The seventh one is Mahati also callocl Dhriti. There are thousands of
their branches that run where Indra pours down rains. Thus I have
described the Kui^a Dvipa. its measurement has been described while

on AFTER OXIU.

333

describing the measurenient o{ likkadvtpa. It is surrounded by the
Qbrita Ma^^a Samudra. — 70-76.

This huge dvtpa, thus surrounded, looks like the moon and is
twice as great as the K§ira Samudra in its magnitude. — 77.

Krauneha Dotpa.

Now I shall speak of the Krauuchadvlpa which is double the size
of Kuiadvipa.— 78.

It surrounds the Ohritoda sea like the tyre of a wheel. — 79.

The people of this Dvipa are of a superior class. Devaua is the
first mountain beyond which stands the Govinda. — 80.

Further on, from Govinda is the beautiful Krauneha Mountain, after
which is the Pfiranaka and beyond it is the Andhakiiraka. — 81.

Next to Andhak&raka is the Devftvrita Mountain, after which comes the
mighty Puodarika. All these seven mountains of the Krauneha Dvtpa
are full of gems, each being twice the size of that preceding it. — 82-83.

The sub-divisions of that dvipa are, vut. — Kusala, Manonuga
Vftmana, Us^a, P&vanaka, Andhakaraka, Munideda and Dundubhisvaua.
-84-86.

Dundubhisvaua Kharida is full of fair complexioned men, and peopled
by holy persons, and siddhas and chfirauas. There is a sacred river in
each khaiiija.— 87.

They are : — Gaurl, Kumudvatl, SandhyA, R&tri, ManojavA, Khyatt,
Pun^arikA. They are known as the seven Ganges.— 88.

Tiiousands of rivers arising out of them flow close by. All of them
are very deep. Nobody, even in course of centuries, would be able to
describe fully all the countries through which these rivers pass, with the
rise, growth and decay of the people inhabiting them.— 89-90.

I shall now describe to you the Salmaladcipa, which is double the
size of Krauneha, and is surrounded by the Dadhi Ocean. — 91-92.

Sdlmala Dvtpa.

The people residing in the sacred janapadas of that region are very
long-lived. There are no visitations of famine there, and the inhabitants
of that place are very forbearing, merciful, and illustrious. — 93.

The following are the mountains of that region: -The SumanA,
shining like the sun, and of yellow colour. Kumbhamaya, the central one is
also called Sarvasukha. It is full of herbs. The third is the great Rohitjt,
of red hue (like that of Bhringa patra) and full of gold. The Kinfala is the
VarpA of the SumauA Mountain, while SukUddoya is that of Kumbhamaya

TRW RATSVA PVRARAM.

and Rdbina of the JRdhita Mountain, the precious stones of which are
under the direct watch and ward of Indra, who, with PrajApati, gladly
performs his duty there. Clouds do not rain there, there is neither summer
nor winter. There is no prevalence of the Var^a or Adrama in those regions.
No stars, planets or the moon shine there, nor is there any such thing as
jealousy, hatred or fear.— 93-99.

There are fountains in the mountains, other sources of water, as
well as the vegetable world. The people of this region obtain the best
victuals of all the six flavours, without making any efforts on their part. —
100 .

The people there are all of equal rank, neither high nor low ; they are
not greedy ; nor do they store things. They are all healthy, powerful and
happy, attaining all siddhis of the mind, fur a period of 30,000 years. The
next three Dvipas enjoy the same happiness, life, beauty, virtue and pros-
perity. Thus I have described all the sacred Dvipas up to ^Almala (i.e.,
five'i. The ^Almaladvipa is encircled by the Sur& Ocean, which is twice
its size. — 101-10-t.

Here ends the one hundred and twenty second chapter describing the
Dvipas {of Sdka, Kusa, Krauheha and ^(Umala.)

CHAPTER CXXIII.

Gomeda Dvlpa.

Sflta said ; — Risis! Now hear about the sixth dvipa, known as die
Qomeda. It surrounds the Surodaka Ocean. Its size is double that of the
j^lmaladvtpa. It has two beautiful mountains. — 1-2.

The fii'st one is SamanA, full of antimony (Aujana), and the second
one is the Eamada, full of all kinds of herbs. Tt is very lofty and
full of gold. The Gomedadvipa is surrounded by the sixth ocean,
lk§urasoda, which is double the size of the Suroda Ocean. The Moun-
tains DhAtakt (or SumanA) and Kumuda are the sons of Havya. They
are of vast dimensions. The first sub-division is Saumana, also known as
.Dh&takt Khapdn, after Dhataki, the first mountain. Gomeda Khapda is
also called Sarvasukha. The Khanda of the Kumuda Mountain is called
under the same name — Kumuda. — 3-7.

Both the mountains are round in shape, spreading from one end to
the other, and are very lofty. To the east of the dvtpa, stands the Mount
SumanA, while Mount Kumuda is on the west ; both extending to the sea
by means of offshoots, stretching from the east to the west. -~8-9.

mAVTEn cxxni.

That region is divided into two parta by the feet of these mountains.
Half of the southern portion is known as the Dhfttakl Kha^da* while
the northern half is called the Kumada Khanda. Both these countries
(janapadas) belong to the Gomedadvipa, and they are of gigantic dimen-
sions. — 10-11.

Puykara Dvipa.

I shall now speak of the seventh dvipa, the Great Puekara, which
surrounds the Ik^urasoda Sea, which is double of Gomeda. It is itself
surrounded by the Pu^karas (lakes or lotuses?). Chitras&nu is the chief
mountain, and it is full of lotuses and adorned with the rocks of won-
derful gems. The Mount Chitraafinu stands on the eastern half. Its
circumference is 27,0 X) ydjanas, and height is 24,000 ydjanas. The
western half is covered by the M&nasa Mountain, which looks like a full
moon rising near the sea coast. Its height is 5,500 yojanas. The
Mount Mali4vita is its son which guards the western portion of this region.
The half of the region lying east of this mountain is divided into two
parts. The Puskaradvtpa is surrounded by the sea, the water of which is
tasteful. Its dimensions are double of the Gomedadvipa. The people of
this dvipa live up to 30,000 years. There are no exceptional changes there
to this natural rule and the people are healthy, happy and have attained
perfection in all the qualities of the mind. The people of the three
superior dvipas are all equal in happiness, life, beauty and bravery.
There is no air of superiority or inferiority in them. Besides this,
there is none to kill or be killed there, and there is a total absence of
hatred, envy, fear, greed, pride, hypocrisy, enmity, &xt. They are
free from the differoutiation of troth and untruth, virtue and vice.
The order of Varna and A^rama, the practice of rearing up domestic
animals, trade, husbandry are also not in existence there. — 12-23

The three kinds of knowledge, criminal laws and punishments are also
not known there. It does not rain there, neither there are rivers in that
region. The climate is also not influenced by beat or cold. The water
supply and plant life of the country depends on the hill waterfalls. The
seasons are the same as in Uttara Kum. Happiness pervades all round.
The troubles, of old age are also unknown there. Such is the life in the
Dhfttaki and Mah&vlta Khan^as. — 24-26.

Thus the seven dvipas are surrounded by the seven oceans. The
dimensions of a dvipa tally with the dimensions of the sea preceding it
surrounded by it). Both the dvipas and the oceans have thus
gradually grown in magnitude, a vast store of waters being called
the ocean.-— 27-28.

336

TBEMATB7A PUB AN AM.

The root ' Ripi ’ means to wander about in happiness ; hence in these
Varsas all the four classes of people live happily.— 29.

The Tides.

When the moon vises in the East, the sea begins to swell. The sea
becomes less when the moon wanes. When the sea swells^ it does so with
its own waters (and not with additional water), and when it subsides, its
swelling is lost iu its own water laud does not actually lose any water)*
On the rising of the moon, the sea increases as if its waters have really
increased. During the bright and dark fortnights, the sea heaves at the
waxing of the moon and becomes placid at the wane of it, but the store
of the water remains the same. The sea rises and falls, according to the
phases of the moon, and loOangulis fthree-forths of inches, or 112J inches)
is the measure of its rise and fall, on the two parva days (i.e., full moon
and new moon days respectively). The place between two seas is called a
dvipa. The sea is called Udadhi, on account of its containing water.
-30-34.

The mountains are called (tiri because they swallow («.e., hide every-^
thing Nigima) ; and because they fill up (space), therefore they are called
Parvata. — 35.

The Mount ^aka is in Sakadvjpa, and is named as such. — 36.

Thus is Kurfastaraba in the mi<lrit of the janapada in Knrfadvipa.
The Mount Krauilcha stands in Krauijcliadvipa, and is named after
it. -37.

A gigantic SAlmali tree stands in l^almalidvlpa and there is the
Mount Gomoda in the dvipa of that name — 38.

There is a banyan tree in the shape of a lotus in Puskaradvipa. The
banyan tree has sprung up from the potency of Urahmri, and is adored by
all the Devas; but really its origin is hidden in mystery. PrajApati
Brahin i resides in Puskaradvipa in company of the SfUlhyas. He is adored
by the 33 Devas, along with tlio Brahmar§is.— 39-40.

Thus all the great Rihis and the Deva.s worship Brahrnd there. Various
kinds of jewels are produced in Jainbflclvipa, and circulated therefrom
•to other clvipas. The people of these dvJpas, in order of their precedence,
excel one another twofold in simplicity, cliastity, truthfulness, self-
control, health, and long life. In all the sub-divisions of those dvipaa
the inhabitants are protected by their own natural learning. They all
get their food without any care to obtain it. — 41-44.

They eat the wholosonie food, of the six flavoum. Beyond Pu^kara-
dvipa is the sea of sweet water surrounding it, behind which is the

CHAPTER OXXIII.

337

Mount Lok«11oka, both dark and bright, and at some part it is lighted up,
while the other part beyond it is full of darkness. It takes up the out^r
half of the populated land and is surrounded on all sides by the sea.
—45-48.

The water is ten times land and it protects the earth from all direc-
tions. The fire is ten times water which is upheld by the former every
whore.— 49.

The air is ten times fire which it holds. It spreads itself at an angle
in the space where it encircles and holds the beings. — 50.

The Akasa which is ten times tlie air, holds all beings ; and ten times
greater is Bhut/ldi ("AliafikAra) which surrounds the Akfiifa, and ten times
the Bhutadi is MahakMa which stands holding them in turn, while it is
itself held by the Unmanifested eternal. The mahatativa, &c., are called
vikara and vikari 'producer of change and that in which the change is
produced) in turn in relation to the support each gives and takes from the
other. — 51-53.

The Vikaras, such as earth, &c., are circumscribed and limited, and
each is greater than one preceding it which it permeates : each is
produced from tlie other and is upheld by it. They are held together by
their mutual attraction. They are really separate (molecules), but by
mutual contact look welded into one homogenous whole. — 54-55.

Of these, the elements, earth, water, fire and air, are well defined
and limited. The higher elements are only seen as lights. — 56

Tliese liglits, I’.e., Akasa and other elements, too, are well defined.
But, like smaller leaves which, though separate are not separately seen,
being concealed in a larger vessel, these higher light-like elements, though
separate and each supporting the other, are not visualized as such. They
too excel each other, in the order of their precedence. The creation of the
universe depends on their existence. T.ie origin of life is in these Tattvas;
hence without them there cau bo no life and action. — 57-GO.

Thus we understand that these^elements, Mabat, &c., partake of two-
fold characters, viz,, cause and effect.— 61.

The position of the Earth and its circumference, with seven Dvipas
and their extent, circumference and other measurements have thus been
described. Such is the situation of only oue part of the universal Pradhana
Tattva, 0 King ! this much is to bo heard of the position, &c., of the
Earth. I shall next tell you about the movemouts of the Sun and the
Moon. — 62-65.

Here ends the one hundred and twenty third ehaptcr dcaUny with the
jMsiiionof the seven Dcipas in Bhuvanakofit,

388

TEE UATSTA PURANAIi.

CHAPTER CXXIV.

SAtfi said :'~-I shall now tell yon, 0 Risia .! aotnething about the
movements of the snn and the moon and the area illumined by these two
moving bodies, eta. (the sun and the moon). This includes the space
occupied by the seven dvlpas and the seven oceans, compnsing (at a time)
the half of the Eartli, as well as many parts of the universe outside the
Earth.— 1*2,

The snn and the moon shed their lights on the circumference of the
Earth. The learned believe the heaven to have a similar ciroumference.
The snn ordinarily lits up tlie tliree worlds in a moment. He is
called Ravi, for giving instantaneous (7= at once) light and thereby
protecting protect) the creation.— 3-4.

1 shall again and again impress on you the vast magnitude of the
sun and the moon. On account of the vastness of their magnitude, the
expression mahat (Great) has been used in their connection. The circum-
ference of the sun is equal to the diameter of the Bharatavarsa (?). It is
9,000 yojnas in diameter and three times as much in circumference. — 5-7.

The moon is twice as much bigger in circnmferenco and diameter
than the sun (?). I shall now repeat the measurements in y6jana8 of the
terrestrial globe, comprising the seven dvipas and the seven oceans, as
enumerated in the Puriinas. I shall now speak of the Silmpratas and the
Abhimanls (?) The abhiniant Devas of past ages are equal (in number ?)
to the Sampratas, in form and name. Therefore 1 shall describe the surface
of the Earth and the Samprata (present ?) Devas.— 8-11.

The Divyas are similar to the Sampratas in their entire distribution.
The complete magnitude of the earth is 50 crore (yOjanas). — 12.

The half of the terrestrial globe lies north of the Mount Meru, while
inside the Meru every direction oxten'ls to a croie of yujanas. The extent
of the half terrestrial orb is 80,50,000 <'y6janas ?) The extent of the
world is 8,79,00,000 ydjanas. This is the length of the seven dvtpas and
the seven oceans.— 13-16.

The magnitude of the interior orb is thrice of its whole extent, and is
11 orores and 37 lacs (ydjanas ?). This is the internal magnitude.— 17-18.

The space in the firmament studded with the stars is equal in circum-
ference to the magnitude of the entire earth below. In other words, the
Earth has the same measurement as the Heaven. To the east of Mem, on
the Mftnasottara Mountain, is Sdstvoka-STirA, the city of Mahendra. It is full
of gold. To the south of Meru is the city of Dhsrmarftja, called the Saipya-
mana, on the back of the M4nasa Mountain. Vaivasvata Dharmar&ja

OBAPTBR CXXIV. SSB

resides there. To the west of Satneru, on the top of the MAnasa Monntsio,
is the fair city of Varona named Sui}4. North of the Mem, on the top of the
MAnfisa Monntain, is the Vibhavari city of Moon (Strnea). It is like the city
of Muhendra. To the north of the MAnasA Mountain, are the LokapAlaa in
the four directions, for the propagation of virtue and the protection of the
universe. At the time of the Dak^inAyana, the sun travels over the
LokapAlaa. Now hear about it. This sun, with the Jyotirfchakra (circle
of light?) travels south-wards, at the speed of a swift arrow let loose
from the bow. — 19-26.

ffote.->-D»kfi9ftyuasThe Ban’s progresB aontb of the equator.

When He reaches the centre of AmarAvatl then He is seen to be
rising in the Dharmaraja’s Samyammaptiri, to be setting in VibbAbari.
That is the midnight time in Sa^purl* — 27-28.

When it is midday in Dharmara’jAs city of SamyAminA, it is dawn in
the Su^Apurt of Varuna. When there is midnight in 'VibhAbart, it is
sunset in the city of Indra. When it is midday in the SnsApuil of Varana,
the sun rises in VibhAbart. When the sun rises in the Amaravati of Indra,
it is midnight in the Saipyamana of DharmarAja and sunset in the city of
Varana. Thus, like a fiery wheel, the sun moves with great rapidity and
even visits the pleiades (the Great Bear). He th\rs goes round the (MAnas)
on four sides. — 29-33.

The sun goes regularly to his two abodes, UdayA (rising) and
Astamaya (setting), and his rays fall on three cities of the Devas, in the
morning, at noon, and in the afternoon respectively. The rays of the rising
sun grow stronger and stronger until at noon they reach their greatest
intensity. After noon time He trudges along with subdued rays until He
sets down. The sunrise and the sunset create east and west respect-
ively. —34-36.

The sun gives out beat equally in all directions, in the front, sideways
and backward. He is said to rise at a place where He is first seen and set
where lie (finally) disappears. Tim Mount Meru is northernmost place,
though south of the LokAloka Mountain. He is at a vast distance from
the Earth and His rays too in their passage here (are obstructed by) go
to other things ; consequently. He is not visible-at night.— 37-39.

The sun appears high (on the horizon) when He reaches the centre
of Pu^karadvlpa. He travels over the ^th of the world in one muhfirta
(a period of 48 minutes). That is to say, the speed of the sun in one muhfirta
(48 minutes) is 31,50,000 yOjanas of 9,45,('0,000). Thus gradually He
marches to the south. In His southward course (Dak^inAyana), He

340

THE MAT8YA PUEANAy.

travels in ilie space beln’een MAnasdltara and Meru thrice as mtich as in
the centre of Puskara. Now hear of his southward course, lie covers the
whole circumference of the earth, 9,4<),0(),0U0 ydjaiius, in course of a day
and night. After finishing his soullnrard course when he comes at the
equator (Visava rekliA', he travels over lights up) the north of the K^tra-
sAgara, as well as the Vi^juvauiaiujala, whose extent all of yon now hear.
It is 3,21,00,000 ydjuuas. In the month of Sravapa the snn in his northern
course travels over Piiskaraclvipa, which is beyond tho Gdmedadvtpa.
Tlie extent of the northern, southern and the middle of this journey should
be noted ns below. Jaradgnva is in the middle, Airavata in the north and
Vai^vAnara in the south. Nagsivithl is the UttarAvithi (i.c., northern course
begins with Nagavithi ?}. Ajavithi is the Dak^iiiAvUhl, with Ajavttbl
begins the southward course ? The asterisms P. AsAdba and U. AsAdha,
as well as the MulA, Asvini, Bharani, and KrittikA form the NAgavlthi.
Rohint, ArdrA and Mriga^ira arc also NAgaviihi (or fhijavithi).

In the text qaotod by Mr. Wilson, this sIh>uI<1 read Oajuvithi instead of Nfigavlthu

The two Asadhds ami ilie Mula (constiuiliii^ tl\e vithi called
Vaidv&nara, along with the two vUhis west of it, namely,) hoginning with
Ajavithi (that is, Ajavithi ami M|*igaviihi) or the two villiis, Kast of
Abhijit and ending with SvAti are the throe vithis nortli of tlie Nagavillii.

In other word-s, the thr(?e vithis of which Abhijit is the East, namely, Ajavithi,
Mrigavithi aud VaUvauaravillii form the southern ci urso. While tho three vithis begin-
ning with Nflgavithi Jorm the Norlliorn course. This is ropoati d later on. Tho present
verses 5S and 51a are evidently corrupt readings. Tho translation of the above two
verses is tentative on'y.

And when tho. snn paeses on to tho nstorisms Pnsya, Arflc^a and
Punarvasn, then lie is said to iio on tho AirAviitivilhi. Tliese three Vithis
comprise the Uttaramarga (noil1»oin oonrse). ^^’llon the sun is in l^iirva
and Uttaraplifilguna and Magha, tho Vitlii is eallocl Ar^ablii. Purva and
Uttarapr8.;(|]iapada and l{f*vati are tho (.hiviihi ; wliilo l^ravana, Dhaiii^thS
and Varuial arc the Jaraflgavaviilii. Tliese three Vithis form llio middle
course of the sun. flastn, SvAii ami Chiira arc the x\jiivithi ; Jyes(hA,
ViiJakha and Maitra are the Mrigaviilii ; Mula, l^urva and Uttara A^fidha
are the Vaillvanara^ilh^ 1'hese three Vitlhs form ihesoiUhern route of the
sun; now the (chordal) distance between the extreme pojnts of these
(Viilils), each should bo noted.— 40-00.

This is 31 ,03,300 yojanas. Now bear of this distance along the course,
south and north of the erjuator. Such distniico between the ecliptics and
the equators in tho centre is 1,025 yojanas between the solstices and
the equator)* Tho sun tiavelliug nonli and south of the (equatorial) lino

GRAPTER GXXIV.

has a course ol 8,000 mandalas during iJttar&yapa ; hut its southern course,
called also the outer\7ar(l course, is similarly traversed by the sun. — 61-06,

Now bear of the magnitude of tlicse mandalas. Each niandala is
18,058 yOjanas in extent, being obliquely inclined to the equator.— 67-68.

In the nave (or centre) of tlic mandala, the sun completes one rota-
tion in a day, like the potter’s wheel ; such is the case with the moon
also.— 69,

In His Dak^inliyana march, the sun travels very fast, like a wheel,
and that is why he traveraes over a vast area within such a short dura-
tion. — 70.

In other words, the sun in his southward course lapirlly goes over
thirteen and a half asterisms in 12 muhfirtas 'in day time ? , and in 18
muhfirtas at night, in travelling comparatively at a slower speed, like
the lump of clay in the centre of the potter’s wheel. — 71-72.

In TIis Uttarftyan.a couise, the sun moves on slowly, and con.5equently,
lie is only able to cover a short distance during a long time. — 7.3.

Then He goes over only 13 (and a half?; asterisms in IS imihiirtas
in day time, and at night He goes over the same number of asterisms in
12 rauhdrtas —71.

>1n other wordn, the total length of the day and night boing 30 mnhurtai!. a
muhOrta is equal to J of an hour. The longest day. i.e., Jlst Juno, is said to be of 18
muh Ortas, or 14 hours, 24 minutes, when the shortest night will bo of 12 mnliOrtas, or, 9
hours, and 86 minutes. The longest night will be 14 hours, 24 minutes on 2 1st neeomber.
and when the day will be the shortest, }>., of 0 hours and S ) minutes. This in true for the
latitude of Looking to tho map of Indi.a, it is, somewhere in Kfismir. This portion,

OP the original from which this was copied, must have boon composed near the region of
modorii Gilgit or Ghltral, where tho longest day and night is of 18 raiihOrtas.

Like tho mound of cloy on potter’s wiieel, the pole star moves more
slowly than cither of them.— 75.

The pole star completes one day and night of 3Q.mnhurtas in
revolving on the orbit between the two extremes. — 70.

When the sun is on His Uttar^yana course, His movement in the clay
is slower and in the night it is faster. — 77.

And in His Dak§inAyana course. His movement in the day is faster
and in the night it is slower. — 78.

With this different speed, the sun creates day and night (of diffei-ent
length) in Ajavlthi in the south and on the north the Lokfiloka moun-
tain. — 79.

Outside tho Vai^vtlnara path Ohc Solstice of Cancer), the light comes
on the world from the Loka mountain. It is day time when the light of
the sun spreads from the ruskura.— 80.

342

THE SiATSYA PVRAEAM.

The Mount LukAIoka is 10,000 ydjanaa high and extends sideways
and outwards. The Mountain is partly illumined and j artly dark, and is
round in shape ; the inner portions of the LokMuka Mountain are illumined
by the sun, the moon and the stars. This is the Aloka Mountain, and the
Mount Nir^loka is beyond it. — 81-83.

The verb (^) 15ka means to see ; aldka («rih«)iB opposite of Idka.
The sun in his journey creates this 16ka (light) and aldka (darkness) ;
bence this time is called sandhyd (joining light and darknessX t.e., twilight
Ufli is the night and Vyfleti is the day according to the wise. — 84-85.

One muhOrta consists of 30 kalits, ami a day has 15 rauhfirtas. The
day increases or decreases as the twilight muhdrtas increase or decrease,
owing to difference of three muhflrtas in the course of sun’s journey
through the lino (equatorial), etc. (The day is divhiod into five parts, each
of three muhartas). The first three niuhfirtna is PrAtah (morning), the
next three muhfirtas, is known as .‘^aing.iva. Three muhflrtas after that
is called the Madhynhna (noon) and a similar number of muhflrtas after it
bring about the afternoon called apara by the sages ; this is folhuml by
evening (SAyam) of the hist three muhflrtas. The day is of fifteen
muhflrtas on the equator. — 81-01.

The days vary in duration when the sun is travelling south or north
of the equator. When the days are long the nights are sliort (i.e., in
Dak§inAyana), and when the nights are long the days are short (in Uttarfl-
yana). — 92.

The equinoxes (Visuva) come in the autumn and spring, i.e., the
days and nights are of equal duration at the autumn and vernal
equinoxes. Beyond darkness is light, and beyond light is darkness.— 93.

The TiOkapiilas are located in the centre of the liokftloka Mountain.
Of these MahfltmAs, four are there till the annihilation of the world. — 94.

The first is VairAja Rndhama ; the second one is the Prajapati Karda-
ma ; the tliird one is the fliaranyorflmA Parjanya, the fourth one is Rajasa
KetumAna. These four are free from the feeling of opposites (e.y., pleasure
and pain, etc.), of conceit, sloth, of grasping. Eacli one of the four quarters
is occupied by each of them on the Mount Lokfdoka. — 95-90.

The Northern peak of the Agastya Mountain which is inhabited by
the Devarfis and which lies outside the VaidvSnara path, is the way of the
Pitfis.— 97.

On this pitriyAna reside the AgnihotrJ.'.(li»i8, desirous of progeny and
procreators of the people of tlie univoree.— 98.

0 King, these Uiijis, who originate progeny, begin the works of
creation and uplift humanity. They move about iu .OaksinApatba.— 99.

CHAPTEn CXXIV.

343

They establish the order of duty in each yuga (Dliarma), when it is
disturbed, with their learning, I'iety and asceticism. — 100.

The previous LokapAlas are bom in the house of their late compeers.
In their absence, the latter take their place in this way ; by mutual succes-
sion they continue till the destruction of the world. 88000 of these Pi^is,
who live the life of a householder, remain on the Dak^ina (south) path of
the sun till the end of the world. I have thus enumerated those fii^is
whose funeral ceremonies have been performed. According to the
usages of the world (to stand as examples) these (tifis (fiiddbas) have
passed through the experience of birth, feelings of like and dislike,
lustful passions, sexual and other worldly enjoyment, and death.
-101-105.

The seven Ri^is desiring progeny took birth in the age of DwApara
and conquered death, as they despised the work of propagating children.
88000 Iti^is have gone into the path of those seven Ki^is by becom-
ing Ordhareta (perpetual celebates). They will live till the destruction
of the world on the northern path of the sun. They became immortal
as by their example they taught the people the sacrifice of lust, passion,
likes and dislikes, abstaining from procreation, and other worldly enjoy-
ment, by showing their worthlessness. Those who remain till the end of
the universe are called immortals. They exist so long as the three worlds
exist. Not so the mortals who follow the path of the Mara, such as
lust, great sins like the slaying of embryonic cells and great virtues like
the performance of Aifwamedba yajna (Horse sacrifice). The immortals
or the tTrdbaretas go into unconciousuess at the time of the dissolution of
the universe, and not before.— 106-110.

Note.— The three lights of the world are )irit, the light of the Fathers (Pitrli^,
second, the light of the drdharetaa (solitaries) and third, the light of Viynn or the Bhaktas,
who perform duties for the sake of doty.

Dhrava (pole-star) is north of, or, above the region of the seven
Hipis. It is the illustrious foot of VisQu. It is third Lightgiver of the
world.— 111.

Tliose who reach that highest seat of Vi^n, transcend all sorrows,
so, all those Wlio desire to reach the world of Dhruva, remain in the paUt
of virtue.— 112.

Here ends the one hundred and twenty fourtii chaffer dealing with
extension of sun, moon and the icorld in Bhiivanakosa.

cuAPTEn cxxur

NOTE.

The following extracts from Oolebrooko.’s OBsays will show that the
Ilindns knew tlie true dimensions, of the earth and so the description
in the u\)ove cliaptor must be taken in allegorical sense in several places.

It appeura ali^o from a |ia» 23 n^o of Bratmia^^tipta*!? roftifcution of tho supposed errors of
that author, and from his commentator's quotation of Aryabhatta's text, that this anoiont
astn>uomer inaiutaincd the doctrine of tho earth's diurnal revolution round its axis.
‘The sphere of the .stars.' ho aiVirms, * is stationary ; and the earth, making a revolution,
produces the daily rising and sotting of stars and phnefs.'' HrahmagnpU answers, * If
the earth move a minute in a peduo, then wlicnco and what route does it proceed? If
it revolve, why do not lofty objects fall But his commeiitat-or, Piitluldaka-swAmi,
replies, * Ary abb at ta* a opinion appears iievei-lheless satisfactory ; since planets can-
not have two motions at once : .and tlie objection, that l»>fty things would fall, is con-
tradicted; for, every way, tho niulor )'art of the earth is .also the upper : since, whorovor
tho spectator stand.s on the earth's surface, ov^en that spot is (he iippi^most point.'

Wo here find both an ancient .astronomer and a latter commentator* maintaining,
against tho sense of their countrymen, (ho rational tliudrine wliieh Tloradidos of I’ontus,
the Pythagorean Bcphnntiis, and n fow ethers nmo g tlio Greeks, had allinnod of old, but
which was abandoned by the astrounmons both of the «asb and of tho west, until revived
and demonstrated in comparatively modern limes." ^

Brahmagupta is more fortunate in his reasoning whore he refutes another theory of
the alternation of day and night bnagiiied by tho Jainus, who account for tho diurnal
change by tho pas.sago of two suns, and as many mooii.s, and ii double set of stars and
minor planets, round a pyra-nidical rnonutain. at tlic foot of which is this habitahlo earth.
His confutation of that Hi»surdity is copied by BhAsk.irn, who has added to it from
Pfithudaka’s gloss on a dilTorent passage of Brahiiugupra, a refiitation of another notion
ascribed by him to the sjime .sc!ct. respecting tho ir.inslation of tho earth in space.

This idea has no other origin than the notion, that the earth, being heavy and
without support, must perpelunlly «h»scond:and has, tluTofore, no relation whatever to
tho modern opinion of a proper m (ion of the sun and slars.

Part of the passage of Bhiiskara ha.s been fpioted in a former essay/ What
regards tho further subject now noticed is here subj*nnod.

* The earth stands firm, hy its own power, without other support in space.

* If there be a inatorial .support to tho earth, and another iiphoidor of that, and again
another of this, and so on, there is no limit. If nnally self-support must bo assumed, why
not assume it in the fir.st insfaneo V Why not recognize it in this inultiforiii earth ?

‘ Aryabhatta cited by PriUn'idaka.

snssRt

JUTBIH I

fpgppiyt i Brihma-sphuta-siddhanta.

* The common tat.0F wrote at least seven ooiiturics ago ; for he is quotiod by
JBh&skara in tlie to\fe and iioten nf the t:iiroiiiaiii.

‘ Kor ail outline of Aryabbatta*.s sy.stom of astronomy, see a note at tho oIOBO of
this Essay.

OnAPTBB CXXIV.

345

*As heat is in tho sun and flro, coldness in the moon, fluidity in water, hardness
in iron ; so mobility is in air ; and immobility in tho oartli, by nature. How wonderful at4
tho implanted faculties !

* Tho oarth, posscssinji^an attractive forco,' draws towards itself any heavy snbstanco
situated in tho surrounding atoiosphore, and that substance appears as if it foil. But
whlthor can tho earth fall in ethereal space which is equal and alike on every side ?

'Observing tho revolution of the stars, the liaiiddhas* acknowledge, that tho oarth
has no support ; but as nothing heavy is seen to remain in tho atmosphere, they thenco
coiicludo that it falls in ethereal space.

* Whence dost thou deduce, O Bauddha, this idle notion, that, because any heavy
substance thrown into the air, falls to tho oarth, therefore the earth Itself descends ? ’ *

lie adds this farther explanation in his notes : ‘ For, if the earth were falling,
an arrow shot into the air would not return to it when the projcctilo force was expended,
since both would descend. Nor can it be said that it moves slowt^r, and is overtaken
by tho arrow ; for heaviest bodies fall quickest, and the earth is heaviest.'

Prom tho (|iiotations of writers on astronomy, and particularly of Brahmagupta, who,
in many instances, cites Aryabhatta to controvert his positions (and is in general
contradicted in his oerisuro by his own scholiast Pj'itbdditka, either correcting his
quotations, or vindicating tho doctrine of tho earlier author), it appears that Aryabhat^
allirmoil tho diurnal revolution of tho earth on its axis, and that lie accounted for it by
a wind or current of aerial fluid, tho oxtonfc of vrliich, according to tho orbit assigned to it
by him, corresponds to an elevation of little more than a hundred miles from the surface of
the earth : that he possessed the true theory of the causes of lunar and solar eclipses, and
disregarded tho imaginary dark planets of the inythologists and astrologers, anirmiiig
tho moon and primary planets (and even the st;irs) to be essentially dark, and only
ilinmined by the sun : that ho noticed the motion of tho r^olstitial and equinoctial
points, but restricted it to a regular uscillation, of which be assigned tho limit and
tho period : that ho ascribed to the epicycles, by which the motion of a planet is
represented^ a form varying from tho circle and nearly elliptic : tint ho recognized
a motion of tho nodes and apsides of all tho primary planets, as well as of the moon ;
though in this instance, as in some olhors, his ceusurer impntos to him variance of doctrine.

Tho magnitude of the earth, and extent of tho encompassing wind, is among
the instances wherein he is reproached by Brahmagupta with versatility, as not having
adhered to tho same position tiiroughoutk his writings ; but ho is vindicatod on this,
as on most occasions, by tho scholiast of his ccnsiircr. Particulars of this question,
leading to rather curious matter, dcsorvo notice.

Aryabhatta’s text spoelllos tho earth's diameter, 1050 yojanas; and tho orbit or
ciroumferonoo of tho earth's wind [spiritus vector] SSOS yojanus ; which, as tho scholiast
rightly argues, is no dlscrepaucy. Tho diameter of this orbit, according to the remark of
Brahmagupta, is 1080.

' As. Hes., vol. lx. p. 822.

* Like tho attraction of tho loadstone for iron. Marichi on BiiAskara.

* Meauliig tho Jainas ; as appears from tlio author's own aimotatioii on this passage.

* Biromani, QolAdhyAya, o. i. v. 2, 4, 7 and 0.

340

THE ilATSYA PUTtANAM

CIIAPTEU GXXV.

Tlio Riftis after hoarin/; snch an iiitoreKting narrati ni alxnit the sun,
moon anti the planets asked the Sago Suta. How do the phuiots move about
in the Solar system ?. Are they connecteil with one another or do they move
about independently ?. What causes them to move on ?. If they move
about by themselves, how do they do so ?. Wo wish to hear all about
these things. Pray explain these to us.— 1-3.

SQta said : — I shall tell you about these deceptive things. People
are deceived about them even when they see them with their own
eyes.— 4.

Among the fourteen stars is the planetary por[)oise <Si4umrira>.
The sou of rttamapjila has taken this ^l^ape of a saerilieial post
(Medhi) in the sky ami is known hliniva. It u'v«>lvos and causes

the sun, moon and planols to rcv.jlvo al< ». d'ho stars, loo, follow it in
its wheel — like motion. These iiiminarios revolve owing t^) the will force
of Dhruva being tied to it by iho aerial chord. Their separation aiid^
union period; rising and setting; disturbances; journey southwards,
northward, and in the central region ; and eclipse, are directed by
Dhruva,— 5-9.

Tho clouds Jiinuta beget life. Tliosc clouds remain suspended
on the air Abahana. They change sha]>c ii.e. condensed), and on going
up a Yojana from there form into rain henco they arc called tho
source of rain. The clouds ruskanibartaka have hcon born from the
wings (of the mountains). These wings arc named Puskara and hold a
huge volume of water henco tlicsc clouds arc known as Puskaravaiia.
The valiant Indra cut down the wings of the mountains tliat used to
fly at their will and cause ruin and destruction to tho ri.sing generation
(of tho univ'erse). These clouds assume various forms, give out tlnm-
dering noise, produce deluge of rains at tho ejul of the kalpa and ciucnch
the destructive blaze of fire at the same time. Tlicy support tho air,
are full of immortality and causes the end of the Kalpa. The burst-
ing of the Brahma’s egg out of which came forth tlio four headed
Brahmd Himself, produced other clouds ; they are tho outer crust of
egg, and, are called Megha (clouds). Without distinction their chief
source of nourishment is smoke. Tho most important of thorn is Par-
janya.— 10-17.

There are four elephants too, (Diggaja). There are two divisions
rif ftlonliants (Uasti), mountains (Parvata), clouds (Mogha), and serpents

CnAPTER GXXV.

347

(U.'iogi). They originally sprang from the same common stock. Their
01 igin lies in water. The Parjanya clouds and Ilasti wax during
J I uinaiita season and pour out showers of snow born of cold, to promote
tlio growth ot grain. — 18-19.

The sixth air Parivaha is their chief support. The same air holds
the Akasa Ganges, whose waters are holy, nectarlike and pass in three
directions. The elephants hold down (Diggajas) her sacred waters in their
bulky trunks and throw them diffused by the air and the same is styled dew.
The Mount Ilemakiita is in the south (of Mcru?) ; to the north and south of
the snow clad Mounts (Himavata) is the Pundra cloud which greatly in-
creases the stock of rain. All the rain formed there converts itself into the
snow. The wind on the Himavata draws by its own force these snow flakes
and pours them on the great mountains. Beyond the Himavata there is
little rain.— 20 25.

Next to it is another cloud named Iva that helps the growth of
beings. These two clouds enhance the amount of rains. — 26.

Thxrs I have described to you the clouds and how they are fed. The
Sun is said to be producer of rain.— 27.

Rain, heat and cold ; night, evening and day ; prosperity and adver-
sity, all originate from Dhruva. — 28.

The sun from his position draws water of Dhruva in molecular form,
remains in the bodies of various beings, and goes out in every direction in
the form of smoke when they burn the Sthavara (imiuox'eables) and the
Jaugamas (moveables). — 29-30.

This (smoke) forms itself into clouds. The sun is the centre of
clouds. Ho absorbs the water by Ills bright rays. His rays with the
help of air draw out water from the ocean. But by means of white raye
he obtains rain from the clouds in duo seasons. The waters from the
(vapours) of the clouds when brought into contact of the wind fall in the
shape of rain. Such rain falls for six months for the good of the creation^
Wind roars and electricity is produced. Fire is said to be the source
of lightning. — 31-34.

Meghas'are called so on account of their sprinkling the land-
scape (with water.) This expression is formed from the root Miba (to
sprinkle.) That which does not throw down water is called Abhra. Hence
Abhra is stationary. Tlie sun established by Dhruva is the creator of
rain. — 35.

The air from Dhruva drives away the rain. The circle of stars
comes out of the suu and the planets and moves away from them ; in

THE MATSYA PVRANAM,

the eiul, it re-ontors the sun established in Dhruva. Hence the chariot
o! the s\in is seen iK^av. — r»lU37.

It rests on a wlieel with five spokes and three naves (or triple nave.)
It lias eight wlioels under the same circumference. They have a common
axle (lotted* with the particles of gold. The sun moves in such a glorious
chariot. It extends to a lac of yojanas. Tho pole (IwUlaiuhi) of tlio chariot
is double in its loiigiiudo*. — 38-3‘d.

That cliarii>t of tln^ sun lias b('cn cieatod by Hrahnia for necessity.

It is made of gold, pure and uiimixinl drawn by most liandsomo linrsos
theft run with tlie spo»?il <‘f wind. TIji' vedic mct 2 *os are the stt^cd to whom
the wheel is attaelievl. 'J’he chariot resembles the vehicle of Varuna
in all details.— 4U- 11.

The sun moves al) »ut in the heaven every day oii that ohaiMt. Now
the various parts of tlie sun as well as of his charicjt denote the various
parts of the y(‘ar.—

Day is oiu* oi tli.‘ navos of His eliariots wliecd. Years ar(^ the spokes
of tlie wheels. Tlic st asruis an‘ its perij'Inn'ies.-- 43.

Night is its fondir ; l^hanna is tlie liiirli banner ; tlio yngns of the ^
axle and pins, tin* kalTis .r^arts} \vlii*-]i carry lln* .Irtas (r’l [This lino seems
to be a corrupt reiidjngJ. Knstlia^ arc the nostrils r\' the horses ; monionts
(ksanas) are their r<)\\’ of tcrlh ; Niinrsa is t!io (anukarsa) lloor : IvAhi, the
pole (Vi)- Artha Mi:<l K.in-a are the pins of liie yoke and axle. The ved.ic
metres are the seven ]»f>r.* 3 es liiat like tht' aii swiftly glide with tlio
chariot. GAyatri, rri':«Uip'^» Jagati, .\riastupa, l^mkti, Vriliati, Usnik
tlie seventli — 41-i7.

The wlieel i.^ attached to the axle and tlie a.xlo to Dliruva. I'ho
axle revolves with tlio wlieel am! JJliruva revolves with the axle. Tho

* Wo arc to nriflor.«tan(1, horo, l)oth in tlio a\Uj and yoko, two Iovor.s, one horizontal,
the other, perpend icnlar. Tiie horizonlal arm of tho axle ha.s a wheel at one end;
tho other extremity is eonneoted with tlie perpendicMilar arm. To the horizontal arm of
the yoke art? harncsstvl the horses; ami its inner or right oxtremity is scciirod to tbo
perpendicular. Tho upper omls of Iwtii porpoudi Calais ore Bup)>o8od fco bo attached to
Dhruva, tho poleslar, by two aori-il cords, which aro. lengthened in the Ban's sonthem
course, and .shortened in hi.s northern ; and, retained by which to Dhruva, as to a pivot,
the wheel of tho car traverses the sammit of tho Xlilnasottara mountain, on I^Hhkara-
dwipa, which mns, like a ring, round the several continents and oceans. The contrivanoo
js commonly compared to an oil-mill, and was, prohalily, Huggosted by that machine,
AS constructed in India. As tho Mfinasrd.tara moniilain is but 50.000 loaguos high, and
Mem, 84.000, whilst Dhruva i.s 1.000.000, both Icvcph are inclined at obtuse angles to tho
navo of the wheel and each other Jn images of the sun, two oi|iial and somi-circnlar axles
connect a central wheel with tho sides of tho car. Wilson's Viijiin Pnrftna. Vol. 11. p. 280
(2nd Edition).

CIJArTER CXXV.

iixlo iiDvos jilon^ wifJi tlio whool prop^llo l l)y D’lriiva. Tlio cliariot
Jias been Uiiu designed owing to some special rertson. — 48-19.

Tlie success of the sun’s chariot is due to the conjunction (with
Dhrinui.) Thus this divine solar chariot moves about in the heaven. The
pins of the yoke and axle are on its south. The pair of reins of the yoke
and the wheel of this aerial cliariot revolve round and round in all direc-
tions like the potter s wheel. The pins of the 3’()kc and tlie axle travel siTig
about tlie four (piarters revolve round Dhruva hy tlie force of tlie wind.
The reins of that travelling chariot shorten on the Xortliern orbit
and lengthened on the Soiitliern. The pair of reins are fastened to*tho
pins of the ^mke and axle and arc held by Dhruva, who thus attracts
the sun. When the reins are <lrawn in by Dhruva the sun covers on
cither si<le of the line (diameter) .s()UO yojanas. When the reins are
released by Dhruva tlie sun begins to move on most swiftly the outer orbits.

— 5()-rxS.

Here ends the one hundred and tiventfj fifth chapter describing the motion
of the sini and moon in Bhiirauaho^a.

ClIAPTEU CXXVL

Suta said:— -Tlie chariot of the Sun is occupied by the several (1) Devas
montli after month, by turns, in regular succession ; tliey carry Him on
in Ilis path together witli a host of (2) Ri-is, [o) Gandharbhas, (4)
Apsaviis, (5) NAgas, serpents, (G, charioteers and (7) Raksasas. Tliose
Risis, etc., dwell there in the solar orb for a couple of months, turn by
turn, and then make room for others. — 1-2.

During the inontlis of Chaitra and Vaisi'ikha, BralimA. and AryamA,
the two Devas ; Pulastjm and Pulaha, tlic two Prajapatis ; Vasuki and
vSiinkirna, the two Nagas ; the chief singers— Tumvaru and Narada, — the
two Gandharvas ; Kritasthala anTl Punjikastbali, the two nyinpbs ; the
two charioteers, Ratbakrit and UatUauja ; the two demons, ITetiaud Praheti,
resort to the solar region. During the two months Jyaistha and Asadha,
in the summer, Mitra and Vanina, the two Devas, go to live tliere. — 3-6.

Besides thorn, the following others also go there during the two
months in the summer :—Atri and Vasistha, the two Risis; Takgaka,
Rambhaka, the two Niigas ; MeiuikA and Sahaclhan}^!, the two Apsaras;
Ilabd and IIuhA, the two singoi’s; Uathantara and Rathakrit, the two
cliarioieers ; PiirusAdaand Vadha, the two Demons. Then the otlicr Devas
come in. During the moutlis of Sravna and BliAdrapada, the following

TIIK MATSYA PVRANAM.

«)

live there ; —The Devas Iihlra, V^ivasvun ; tlie Uists An^'i: 1, ; iluj

Nadyas Ehipartra, SaukhapAla ; the tSumllmrviis, V^isviu'a.'- i, Summmi ; the
charioteers JVata and Hatha; the nyinpl»s IVainhxjha, Nimloohn and
the demons lleti and Vyaghrn.—

The Deviis Parjanya and Vm >\ ; tlie sages Bharadvaja and (laiitama
reside there for tu'o months in autumn. The (jamlharvas Oliitrasena and
Suruchi; the hoauliful nyniplis Vi^vavnchi and OhritAch! ; tlio serpents
Ain\vata and Bhananjaya; the two charioteers Seiiajit aiul Snsona ; the de-
mons Chfira and Vata reside in the sun during the inonth.s of Asvina and
Kartika. Fur llio tw(^ inotiths of the tlcwy season. Agralinyana and
the Devas Aqk^^u and Hliaga ; tlie Iiisis Kasyapa and Kratn, resid*' there.
As well, the serpents Mahajiailrna an 1 Karkutaka; llie (Ian Ilia: vas
Chitrasena and Purnayu ; ihe nymphs IMrvaehilti and I'rvasi, ihe
charioteers Taksa and Ari^t iiKMoi ; and the terriMe ilemuns V’idynt and
Surya. Daring the two winter in-)nllisuf M.igini and Plialr^una, the Ik'vas
Ta§at1. anvl Vii^nu; the Uisis Vamadai'ni and Vir^'vnmlf.ra ; the two sons of the
BCvpent Kadru, Kauwaia and A'^vatara ; tlio ^landharvas Dhritarastni
and Suvyavarcha ; the nymphs Tiloitama, and Kumbha ; the charioteers
Ritajita and Satyajita; tlie detnons Brahni )pota and Yajnupeta live there.
In this way the Devas, etc., inhabit the s jlar realm for the two months
in tlicir respective turn. — I'hLH.

The group.s of the seven eonpics (]' Ik-vas, (2* l?isis, ^3) CfandharvaH,
(4) Apsaras, (o' Nngas, chani^t^'ers atjd(7' It‘iks]Kisa.s, tliat. reside tliore
for two months in tliei]’ tiirfi, arc call'jd the Sih/m i}>liinianis (the oeeupants
of the place for tlio time;, Of tlus.^ the Iw^dvc Devas (six couples for
six seasons; lend their tituy lustre to the Sun. ddie Kisis adore Him by
reciting pleasant liymns of p^al.'^e ; tie*. (Jandiuirvas ami the Apsavas show
their devotion by ilieir ^in".'ing and daiicing. — 2o-2r>.

The cliariotoers ho! 1 tlio ivins <»f the Itor^'^s ; the serpents niovo
to and fro; and tlie demons follow Him in His tn»ek. — 27.

Besides these, the Valakliillya Uisis salute tlio Sun and accompany
Him from Ilis rise till He sets. Tlu', Sun shines and sheds heat and
lustre with increased brilliancy witli the powerful blaze of the gigantic
bonfire of the potency, asceticism, A"oga, Dliarma, knowledge, power and
valour of these Devas, — 28-2'J.

Note,— ‘The Vftlakliillyas arc a cla.sfl of divino personages of the size of a thumb and
produced from the Creator's body aud said to precede the Sun’s chariot (their uumbor is
said to bo sixty thousand).

The Sim drives away all tlio troubles of the beings l)y His radiance.
The sins of men arc reduced to ashes by His fire. He also takes away the

on AFTER CXXVL

351

siMH of tlioso wliose conduct is good ; and they roam about in the heavens
al )ng with Him. Those Dovas out of mercy, protect all the beings in their
every walk of life, and make them perform asceticism, mutter japams and
lill their hearts with joy. During the several manvantaras, the seats of
the Abhimant Dovas are thus changed. Tliis order is always the same ;
whether in the future, or in the past, oaat present.— 30-33.

Thus the seven sots of two dwell respectively in the fourteen man-*
vantaras respectively. They all are fourteen in number and change their
places thus in course of 14 manvantaras. — 34.

The Sun in Ills diurnal course as He moves on, sheds His strong
heating rays during the summer, causes cold during ihe winter and rains
during the monsoon. lie brings about night and day and spreads His
rays far and wide as He travels. Thus by Ills rays, He brings in peace and
satisfaction to all, the Devas, Pritis, and human beings alike. The days
and nights, as they revolve, cause the bright and dark fortniglits. The
Sun stores up nectar every iuouth in Jlis rays. This nectar, pure and
agreeable, the Devas drink in their appropriate fortniglitly seasons. The
Devas, the Pitfis, tlie Sauniyas and the Kdvyas, after having drunk this
nectar in tlio shape of the Sim’s rays, and replenished themselves, cause
tlioreby good rain on this earth and make the plants, ordinary and medi-
cinal, grow and satisfy the hunger of all beings. — 35-37.

The Devas tiro satisfied with ambrosia by the sacrificial oblations
once offered into the Pire every fortnight and poured after the recitation
of tlie prescribed fornnila' suffixed by svaha. The Pitfis are satisfied by
the libations of water olTcred to them once every month (*. e., monthly
oblations are offered and they get satisfied for one month.) The men
live day and night on tlicse grains and herbs. The Sun is the sustainer of
all beings and He nourishes them by His rays.— 38.

Thus the Sun moves on in His one-whceled chariot swiftly drawn by
Ills horses and at the end of a day returns to His abode. lie always has
(tawny) greenish yellow horses yoked to His chariot. He drinks water
through thousands of His rays and ceases to draw it when it passes the point
of saturation. ^Thcn lie discharges them again in the form of rain. — 39-40.

The Sun in course of one single day and night goes swiftly over
the world consisting of the seven oceans and the seven islands, seated in
Ilis one-wheeled chariot and drawn by seven horses. The seven horses
yoked to tho Sun’s chariot are no other than the seven chhandas metres);
they can assume forms at their will ; they go as they like ; their speed is
swift as wind ; their colour is tawny ; and being once yoked they go ou

362

THE MATSYA PURANAM^

incessantly; tliey never get tired a bit They are the gods declaring
the glory of Brahma. Ascending on such a chariot the Snii travels the
earth in course of one day (21 hours.) The horses were yoked at the
beginning of Kalpa and carry on the Sun till the eml of the (Iroat Disso-
lution iMah^ Prahiya). Thus lie g*)ea on round and jound, day and night,
surrounded by the Vrilaklililya M^iiis. The great Uisliis recite praises to
Him in the chosen wunls composed by them ; the tiiimlarljlias and ApsarAa
sing and dance round Him. Thus the Sun is carried on by tlic horses
flying like birds. Siiuilaily, the Moon moves on in the several aslerisms
that are divided into several ^ iihis.— 41-ld.

The Moon has als(j l)een described to u axand wane according to liis
positions with respect, to the Sun. There are tliree wheels in tlie chariot
of the Moon and the horses are yoked at both the ends. — 17.

The Moon lius lieen born from waters alon/: witli Ilis chariot, horses
and the charioteer. 'J’hat cliavint is ilrcorated wiili tine garlands and
yoked with excellent while lior-es, re>ts oji iliree wlicels.—lS.

The swift running diviiu* lanse- yola d to the -M« (!n’s chaiit-t are ten in
numbev ; they run as swift as wind mid ihey are \\l;la ul any attaehment;
once yoked, tliey carry the eaj till da; iial {>i ihe Hrcal I Jl.'Soluiioii. — W.

The fair Cliakf.usj;svA i-> lli*' cLiirl-ai'er : and the horses looking white
like shells and of om* cohair, d.'av-' (he cleni.g. — ."D.

Aja, Tjipalha, Xaia, l!« \a, An.ioimrina, Sapladhatu,

Hamsa, and Vcfninm-iiga aro tliC iiane? *4 tin hm !MjrM»s altacdied to the
chariot of the Mo-'»n. Tim- lie goe.- .^uri-iuidudi hy the Devas and
the Pitris. —

In the bright foittiighl tlie n gels ahead uf theSnu and wliatover
of Him waned diuing the dai k I'orinight btV'iine.'. tilled up again, digit by
digit, by thf^ S dar ray, day alier day Thus lie becomes nourished by
tlio one seed-ray of tlie Sun iiaim d Sii.^unnni wlicii lie becomes full and
circular on the full-moon night. Similaily in the dark fortnight, the Moon
wanes daily from thc^ecofi^l day till tlie (dialn? daj^i lillii vlhe fuurtoiaitli day
after the fuIl-Moon) wliui (lie lAuui.s drink iij^ the .soft and exccdlcnt n(?ctar
of the Moon, sweet like hon(‘y and consisting of the essence' «^f the watery
juice. For half the month the nectar becomes stored up in tbo Moon
by the Sun’s ray, so tliat the Devas woulfl be able to drink it; and
the quantity of tliis nectar becomc.s maximum on the full-moon niglit wliou
the Devas adore the Moon fr.r aiioftjcr su])ply of the same, gatlicred from
the Sun’s radiance in course of a fcitnight. - bO.

Note.— Sojumna— A principal ray of the Sun.

OEAPTER GXXVL

353

For one niglit the Devas, the Pity is and the Riyis worship the Moon.
From tho boginning of the dark fortnight the Moon turns back, wanes
and becomes dull ; His digits decline owing to His nectar being drunk up
day by day. 33330 Devas drink the lunar ambrosia. The Moon thus
declines during the dark fortnight and waxes until He becomes complete in
the bright fortnight. Thus, drinking the nectar, the Devas, at the end of
tlie fortnight, go away elsewhere on the Arnavasyil (dark) night when
tho Pitfis come to Him. When the still small portion of the loth part of
the Moon is left, they drink that in the afternoon on the next day for
a brief period of two kalas and go away after the completion of this dark
fortnight. The Saumyas, Vahri^adas, Agnisvattas and KavySs, are the
Pitris. Those who preside over the year are known also as Kavyas. So
also the Dvijas performing good works can become Kavyas. The Saumya-
pitfas are rigid ascetics. Vahrisada, Saumya and AgnisvStas are the well-
known threefold Pitri creation who arc recognised as twice-born (Brah-
inanas). — 61-70.

The 15th portion of the nectar of the moon is drunk by the Pitfis.
The sixteenth part of the Moon is recognised as the junction of the two
(dark and bright) fortnights, when the final waning takes place and
fresh waxing begins. Thus the waxing and waning of the Moon under
the inlluenco of the Sun have been described. — 71-72.

Kote ;>-lt is highly probable that tho car festival of Sri Sri Jagannath in Puri, Orissa,
might have its origin on tho movements of tho chariot of the Sun which are again tho
reflections of tho Soul residing in tho body.

Here ends the one hundred and twenty-sixth chapter on the courses of
the Sun and the Moon,

CHAPTER CXXVII.

Sdta said : — I shall now relate to you about the chariots of the
stars and planets and Rfiliu (the ascending node). The chariot of Budha
(Mercuiy, the son of ^Mooii) is brilliant and white. — 1.

It is drawn by ten hoi-ses as swift as wind. The horses are of

the following colours, respectively, viz, — White, reddish brown, spotted,

dark blue, black, purple, white, greenish, dark, and of variegated colours.

The horses are noble and execellent and born of wind. — 2-3.

The huge chariot of Mars is made of gold. It is eight wheeled.
It is drawn by eight red horses bom of lire, with tlags and banners.— 4.

Young Mars moves on in this car ; his inotK)ii8 are direct, ami retro-
grade and very retrograde. Vrihasputi (Jupiter), the son of Angird and tho

'354

TTIE MATSYA PVRANAIil.

learned preceptor of the Dovus, moves in a golden chariot with Hags
on it. The chariot is drawn by 8 fair coloured homos born of firo.
Jupiter remains for one year in each of the twelve signs of the
zodiac ; thus He moves on in liis cliariot and goes to his destination. The
chariot of Venus (^ukva) is brilliant like fire and decorated witli flags ;
He goes on in this swift-going chariot. Next comes Saturn. His cliariot
is made of iron. Ascending on this chariot drawn by horses a

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Full text of "The Matsya Puranam"

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